THE REFORMATION, IN WHICH IS Reconciliation With GOD and his PEOPLE: OR, 

I. Subjection to the State Remonstrated: VIZ. That all that receive protection ought to yield subjection to this present power;( the old Protestants Doctrine) opposite to that of the Fift Monarchy, &c.  
II. Church-Government Reformed: showing, That the Church should be governed by Scripture 

Bishops,  
Presbyters,  
Pastors,   All unitedly subordinated under the Supreme-Magistrate.  
III. Faith, in which all should be Baptized is cleared: Or, a Catchism unveiling the Apostles Creed, with Annotations; in which Faith, Ordinances and Government are professed as in the Primitive times, in opposition to all Errors and Heresies.    
London, Printed for M. I. and are to be sold by Toh. Parkhurst, at the three Crowns, at the lower end of Cheapside, over-against the great Conduit, 1658.   


THE REFORMED PROSTESTANTS emblem:   
The KEY is David's, which doth ope' God's BOOK;  
C C on both sides bid with heed to look:  
As one C gives us CHRIST to understand,  
So th'other C doth teach us his COMMAND:  
Both which to see within, makes DAY-STAR rise,  
which opens HEARTS, and maketh truly wise:  
This to profess, as CASTLE will us keep,  
Or in this tomb for this Cause we shall sleep:  
REMEMBRANCER above bids look to it now;  
Be Devout, Loving, Humble, keep your Vow.   

TO THE READER, Grace, mercy, and Peace, &c.  
THough our Protestant Martyr, 
Mr. Gardi-Merchant of London.  by what he see and heard, opposing the Mass in the very presence of the King of Portugal, may make apology, if not give occasion( the times considered) in this way to discharge our duty in the acknowledgement of the subjection to the present Government, and gain-saying the contrary.  
Yet( such is the simplicity of the Gospel, that stands in opposition to sophistry) that I confess, if the Lord had not renewed his former visitations, by which I was moved to appear against Lord Prelates( not Scripture-Bishops) and to speak then unto the King; in both which God owned me, I had been at this time silent: Or, if as Luther said, a Ministers silence were not sometimes( as now) peccatum irremissibile.  
If this Remonstrance be little as Lombards Sentences are, you know they make no long Narrations, that in love direct the ignorant Traveller, who desires to walk no longer out of his way then he is informed.  
Whether in this I am friendly or no, I am willing thou be my judge: provided that my writing be the witness thoroughly examined for thy information, which is hereby given thee: For truly I desire nothing, but that God may preserve the peace of this Nation, in all mens submission to the present Government, promoting the Reformed Protestants Religion, for which cause God hath exalted them, and in that cause will ever defend them.  Written by William Kaye, 
 Minister of the Gospel 
 at Stokesley.  

Subjection to be acknowledged where Protection is enjoyed Remonstrated.  
TO speak in the Christian dialect, by way of friendly Information, having respect to such as upon the old and new account, stand disaffected: to the first I shall endeavour 1. to show them the undeniable marks whereby they may know that power that is by God exalted. Secondly I shall let them see how difficult it is in overturning times to be prudently acted. Thirdly that the sin is great in not submitting to the power that God sets over them. And then in the next place wherein the fifth Monarchy men are erroneously precipitated shall in Christs name be discovered.  
1. To speak a word of Information to those which upon the Old account stand disaffected, showing them the marks by which a power is exalted.  
That they may not be ignorant to see Gods presence with the present Government, by these marks we may conclude, that the supreme power that is to be exalted must never lose drop of blood by his enemy, or any time was taken prisoner, which was fulfilled( as I am credibly informed) in his Highnesse the Lord protector, as in David, Julius Caesar, &c. was verified: matter of admiration, rather then of positive determination.  
Yet this is that which in the name of Christ must be said and justified; That that power which the Lord of hosts hath so blessed, and made to prosper, that there is none of the beaten enemies to be found either in field, or in the Garrison, that can or dare oppose or affront the same; but that all the people do yield, or are either actively or passively made subject: is the power that God sets up over the people, unto which by God they are required to be subject, to his exalted servant, which he by his own will and power( neither to be murmured against or resisted) hath set over them.  
For, as to our prayers being ended, we are to say Amen; so at the Ultimate success and conclusion of a conquest, we must needs say something, either that we are, or we are not conquered, if conquered, then there is a power set over us, which hath conquered us, which to see and not aclowledge is to play the fool, or murmur against God, to whom the success of the battle is to be ascribed. In that then I do not know nor have heard from any particular Country man or Country, that there is a face of an enemy, that can withhold, or doth not pay the Tribute which is the supreme Magistrates due, Rom. 13. Therfore I do conclude, that his Highness whom God in his his own person hath covered his head in the greatest battles, in the three Nations England, Scotland, and Ireland, is a most gloriouslly exalted supreme, which God hath set over us; which is to be by all acknowledged, and obeied in all Christian subjection; unto whom the parliament put the sceptre into his hand, begird him with the sword of power, and inrobed him with that Garment which is suitable to a supreme Majesty.  
And so visible is the face of Gods exalting of him: That if his Highness would give leave for the contrary party to pitch the field, Gods presence would as much now; or would far more, then some imagine appear: that I should not fear in this cause, but that the Lord would most gloriously Triumph over them, I mean all his enemies that should appear against the present Government.  
And this I hope in the strength of Christ would also appear; that there is not a tongue which shall deceive or speak proud words, as there is but too many. But being known, it would appear that the Lord hath also given( as he promised) a mouth and tongue to gain say them.  
And though it may be said that some do decline, yet that the channel doth not want the influence, or that by their declining, a greater Number is not decreased, is that which cannot be denied; for it comforteth the heart of every honest man indeed, or of a truly reformed Protestant; to see the temper and spirit of those that are lately honoured, and that now bear the Rule in the Army; even men I say that look with the faces of the first ingagers, in whom the qualification of the Lamb souldiers that must pull down more and more Antichrist, is most resplendent in them: so visibly Gods presence( which God called me before to remonstrate) is with the present Government.  
2. If we would undoubtedly know the sign of that power that God hath exalted, it is this, That the devil is never more tormented, then to see as in the days of Q. E. a supreme Magistrate, as now exalted to pull down Antichrist,& doth put into the heart, or possess the spirit of the malcontented, to seek revenge, or to attempt some overturning, where God hath peaceably settled; though some them as of Babington, and of Phrogmorton Gentlemen of quality, conspired against Q. E. in favour onely to promote the Roman religion; yet let their intentions be what they please: in this they so much displease God, 
Deliverances from plots, &c. is the seal of the power that is exalted.  that the Lord fights against them, to their own destruction; which is the seal of his approbation of his exalted servants, even to be delivered from, as Q. E. was from very many plots& conspiracies, which at large is discoursed in my Tripartite Remonstrance. And yet in this Kingdom there is no want of witnesses: I do take no delight to remind how many sad spectacles of Gods indignation there are, that have fought against God, and therefore perished in denying the exalted power which God doth as in the field, so in secret appear to protect, and will protect when man hath done all that can be imagined. For when the heathen rage, and the Kings stand up against him, whom Christ will have exalted, it is to provoke God to speak unto them in his rage, and to vex them in his hot displeasure, as in the exaltation of King David was often verified &c. so now, and shall ever be while Christ exalts Kings under him until his second coming.  
Yet that with some it appears difficult in over-turning times to yield up themselves to true subjection is not to be questioned. For we often want Faith, to know and believe when God hath a design to pluck up one, and plant another, relations, disaffections, prejudice, vox populi sometimes hindered. Even as the ignorant multitude have cried out openly, We will not have this man rule over us: and the Malignant opposition, with the murmuring of some, is so great, that they disdain nothing more, but that they are not the Governors themselves, whom God will have governed. That we know that except Actus naturae& gratiae, which Saint Augustine speaketh of be conjunctively operating, it is a wonder if we willingly to bee subject, or take satisfaction; yea if Angels from heaven could please us in this, to be sent from heaven to rule over us; from the observation whereof, and that the Native subjects,( though questionless now God hath better informed them) our Native English men, as the French King was called Rex Assinornm, the King of Asses; so the English King was called Rex Diabolorum, the King of Divels.  
And such difficulty in this hath appeared, that he that wrote Vera Obedientia, 
Bishop gardener Lord Chancellor of England  forgot to own his own doctrine in the overturning times of Queen Elisabeth.  
For though it's true that all men do confess, that it is in the Almighty's Prerogative to pull down and set up Kings at his will and pleasure, yet there is not to be found one of a thousand, but desires to have a casting voice with God in this matter: So that when God sent Christ his Son the messiah, either place, person, splendour, or otherwife( though miracles, grace and glory bore witness) caused the foreskin of the heart, blindness and selvishness stilto remain upon them. And that we may see how many stumbling blocks are cast in the way, whereby in some respect our cordial subjection is found to be more difficult. It's notable to see how the jesuits for this last hundred years have played their parts, to harden the Papists to their way, in making them believe, that God would remove or subvert the present Government: So that a Romish catholic could not so soon have a thought to come out of Babylon, but he was acquainted with a Plotor Conspiracy, which if it took effect, then to be a Papist was his security, whereby not knowing what might prevail, this staid him for the present to alter his resolutions, in which way of plotting against Queen Elisabeth, who being an exalted servant of God to destroy Antichrist; David-like living out as much as could be expected in the course of nature. All her time the Papists were deluded, so difficult it was for to see their obedience, that her Successor James did cunningly comply with the Papist Prelatical, and yet did harken to Doctor Reynolds, and the Millenarie plaintiff so then called; because a thousand Ministers did Petition the King by their Representatives at Nevil-crosse in bishopric of Durham: Upon which account the King ordered a Conserence at Hamptoncourt. The Papists saw not things so much smile upon them as they desired, so hard it is in times of over-turning, that here the Papists begin again to plot the never to be-forgotten Gunpowder-Treason.  
And though to see King James his son married to a Papist, and afterwards to see Popish Innovations, even as visible a face of Popery in the Altar and Gennflexion: and to hear as I have heard gross Popery preached at Whitehall-hall, &c. did bid the Papists plot no more, for all was looking with a face of returning unto them; so that now, as the jesuits might suggest, if they should but have patience to reap the Harvest of all their former exspectations, it were no less precipitancie then madness; when Arms were now put into their hands to fight against the old puritans. Hence the difficulty of obeying raiseth itself like a high mountain, not to be removed, or overlooked.  
And as Satan with selvish principles doth work in the Papists behalf, so it's known by woeful experience, that through vain hopes to overturn that which God hath blessed, settled and planted: some men of our times have trodden and fallen into the same ways of perdition, so difficult it is to learn indeed the old doctrine, de vera obedientia, which notwithstanding is most especially to be regarded, which leads me to the third, which is for the most part too lately lamented which cannot be too much remonstrated, viz.  
3. The great sin which is committed in resisting against or not submitting unto the power that God set over them.  
That God hath put this into his own power, or that nothing is to be ascribed to outward means, friends, abilitie●, accommodations, qualifications, &c. but God that doth create, can exalt,& that with respect to his own good will and pleasure he is pleased and doth delight to set up one, and pull down another; so how shall we then imagine to put out the finger, murmur against, question, despise, or reject, but the Justice, wisdom, and good will of God must be called in question, as though we had some hard dealing or injury, or that God did oppress, subject, or rule over us without reason or equity, so that when he that had laboured all the day seemed to object, that one that came in at the last hour should be equally rewarded, God pleads his own liberty, that he might do what he would with his own, and condemns the other man for his uncharitableness. And therefore, as God did most severely punish the Angels that kept not their State or Order, he is so much displeased with those that will not humbly be subject to God the God of Order, in the order that he hath placed them; that is, to be humbly subject to their exalted superiors, that we cannot fall down from a greater precipice of destruction.  
For whether we looked at the way and means whereby we would relieve our selvs, or cast off the yoke that God hath laid upon us; or the evils or danger be duly considered, into which the malcontent may bring themselves: This is the cursed building which cannot be erected but in the pulling down of whole Families, Cities, Countries and Nations, in case as it is contrary to God's Word, it should, I mean secret plots and conspiracies should be successful: But falling out to the contrary, as by the just and secret hand of God it cometh to pass. He that in such a way taketh the sword, how doth he not onely as the Word saith, perish by the sword, 
See Mr. Abraham Darcies Chron. Qu. Eliz.  but how doth their relations sink down with them into the pit of infamy and misery; so that God did as it were open the very hearts of some Papists that were executed at Moorfields in London for conspiring against Queen Elisabeth: Insomuch that they much bewailed their cursed sinful plotting, and desired that never any after them might attempt in that way to go about to endeavour to restore the R●mish Religion: Nay I cannot but imagine that if they were raised from the dead, that in this cursed way occasioned heir own misery, there would not be found any but the tempter himself, to fight against God, in rebelling or plotting against his exalted servants.  
Thus much may serve to have spoken in the name of God to the disaffected upon the old account; who in this way are most peccant. Now I shall in the same name and power desire with as much brevity as possible, to set Christ upon his throne, or show how the new disaffected, or fifth pretended Monarchy( though not intended it may be by some of them) in their usurpation of supreme Magistracy, that do no less then the can that Christ may be disthroned; 
The fifth Monarchi●s disaffection to the present Government, confuted.  not to be justly branded to be the accuser( intending nothing but gaining) of the separated hrethren, in that by their doctrine they pretend to be the Nonconformists, that must do this great work, to pull down Kings, magistracy, and the present Ministry, and and that their way is not warranted by any Scripture example or consequence: least they also stumble and fall, or least the ston may fall as sad upon them of the New, as ever it sell upon any of the Old account, or resisting God exalted power, or this present Government: therefore that they are mistaken in their imaginatitions of Nonconformists and Scriptures interpretation shall be first discovered.  
1 Of Nonconformists which the fifth Monarchy men pretend unto. In that there is a form which now is, and was one and the same from the beginning, 
The Apostles form.  in which the Prophets and Apostls walked in, even the Articles of faith, in the sacrifice of Christ held forth both in the Altar& at the Lordstable, Jesus Christ, yesterday and to day, and for ever the same, though sometimes more then at other times; as in the gospel revealed unto the people, which at all times though most of all in the fullness of time, were called his disciples, that we all in this respect, that is to follow the Prophets and Apostles as they followed Christ and so become in this respect conformable, or hold fast their form of sound words: is that which is our Christian duty.  
But seeing that Antichrist the man of sin hath perverted both the faith and obedience, 
Antichrists form.  and hath his form of superstitious worship, and corrupted the Ordinance, for which cause Gods people are far from being thereunto conformable, that they are required to be reformed to the form of Christ and his Apostles, and so in judgement, will and affection to come out of her this Antichristian Discipline Doctrine Ordinances.  
Now if the fith Monarchy men succeed the Apostles in their Faith, Ordinances, and Government, or that they will sing, pray, baptize, receive the Lords Supper, pray for Magistrates, ordain Ministers, set rulers over the Saints, and not at all suffer all the Saints to rule over us. Heb. 13. aclowledge Scripture-Bishops like Timothy and Titus to ordain, and suffer none to preach, but such as are proved and separated. And if they do red the Scriptures in the Congregation, not receiving meat without a blessing aclowledge Kings to rule under Christ, and set maintenance for the Ministers, as either in propriety or proportion, as God had before ordained, his providence or the way he hath so decreed by being unchangeable. And if they shall adhere to the faith, or not deny that Christ is come in the flesh, and so renounce all damnable Heresies, then we shall acknowledge the fifth monarchy men conformable to Christ and his Apostles, and stand Nonconformists as the Reformed Protestants do in opposition to Antichrist that brought in the smoke into the Temple: and to be Nonconformists to the Lord Prelates, their lordliness, proctor, advocates &c. in which they were to be disowned.  
But if no spirit of David, nor of the Apostles or all Saints that succced them, do no not led them in the same way, viz. the singing of Psalms, praying for Magistrates, submission to Church Government, and Christs Ordinances of baptism, and the Supper of the Lord, &c. as before said.  
Then let them commune with their own hearts, whether I do not bear testimony in their consciences; that how spiritual reformed, sincere, and holy soever, they in their way intend or desire to be so judged, they are nothing less then non-conformists to the reformed Protestants, the Apostles successors; and on the contrary, are too much conformable or agreeing to Corah, Dathan, and Abiram, who were holy in their own eyes, but condemned and judged of God for Rebels, Num. 17. for their rebelling or gain-saying of Moses and Aaron; or as their thwarting Doctrine to pull down all higher power, speak them they are not to be far form the traitorous designs of Bigan and Terish, directly acted like Zeba and Salmana, which said within themselves, Let us take to ourselves the Houses of God in possession, in which in the mean time, how much of Diotrophes appears, in that nothing is less hard then reproaches and words, and actions tending to causeless separation, 
Cauless separations, the sin of the time.  or which is the grievous sin, the sin of this time, the causeless separation of one Saint from another, whereby Christ is divided, and the Church rent asunder by schisms and divisions, so that whether they may not be said to comform to these spirits which judas speaketh, That despise Dominions, and speak evil of Dignities: In this they desire, that the world with their conscience may bear witness.  
But it may be objected, That they above all have desired, and do desire to appear against Antichrist, and all that have to do with Antichrist.  
To judge their consciences, or not to believe that they have most sincere intentions, and do desire to promote in their way the 5th Monarchy; there is none more ready then myself in this way, to yield acceptance.  
But seeing we all see but in part,( the heart being deceitful above all) therfore let us go as by spirit, directed to the Law and testimony, by which we may be purely taught; That though they shall fight, or would spoil Antichrist of his usurpation of the power over Magistrates; yet they, if they resume the said opinion, or do possess themselves of the same, or do hold the same opinion which Antichrist or the Pope held against the Magistrates power in the Church, then that they zealously oppose Antichrist and all that adhere unto him, shall be no vindication, but just condemnation, in that they approve of the things in themselves, that they allow not to be owned in others.  
For upon this account, Knipperdoling, and John of Leyden, &c. most ungratefully laboured to pull down Luther, as Barrow, turbulent Barrow, that would never let Q. Eliz. be quiet, till at last he had his head cut off upon Tower hill, for denying the Queens supremacy in causes Ecclesiastical, as some others did, for which cause, after the recantation made at the common place of execution, relapsing, did suffer afterwards, as Hacket did obstinately reproaching both God and his people, and yet( which is remarkable) none of these, &c. did cry down as the 5th Monarchy men do, the civil right of Kings or supreme Governours; so that, now that we are come so near home, or landed the ship of intelligence in our own harbour, it no difficult matter viva voice, to attest to it.  
That the Non-conformist, conformable to the Apostles, but non-conformist only to Prelate usurpation, &c.  
Are not, or rather as we may say, at no time, were acted with the spirit, with the separation of this present time, or are such as the 5th pretended Monarchy: For though it be very true, that the Milienary plaintiff, their Representative, or the thousand Ministers, united in a Petition which they presented to King James at Nevils across in B●shoprick, in reference to the Reformation of Bishops and Servicebook: upon the result whereof, the King ordered a conference to be held at Hampton Court, where Doctor Reynolds, and Mr. Knewstubs, &c. were to appear for the Millenary plaintiff, to answer the Kings in the presence of the Bishops: yet for all this, least in this, the fifth Monarchymen may think that they have found some Non-conformists, with whom they may shake hands as brethren, or give unto them the the right hand of fellowship. Truly there is no thing less, as the lives, words, and Works of these men have declared, viz. That they never exceeded the limit of the blessed Apostles, or to attain unto the high price of their calling, to be the same that is now professed to come out of Antichrist, as reformed Protestants. 
The old Protestant puritans made a bank of money to buy out impropriations to appropriate them to the Ministers.  For these men were such great friends to Church order, and Ministers maintenance: that contrary to the 5th Monarchy, mens designs( if we may so call them) they gathered very great sums of money to buy out Impropriations, that they might appropriate church livings to a godly Minister; against which notable good service, the King and Bishops did actually oppose them, whereby their moneys were surprised, and perverted from so good an intention; against which sinful presumption of theirs, the Lord in justice could not but be provoked to look upon: for as to deny the Ministers the benefit of Gods providence, or to reduce the Ministers into a mendicant condition under the Gospel, when as they were in a most just and free condition under the Law, were to contradict the spirit of truth, which directs us under the Gospel, to take our example from the Law, in case of Christian settlement; For as saith the word, they that waited at the Altar, were partatakers of the Altar, so that is either in propriety or proportion, the Ministry under the gospel are to be made free and main ained.  
So that in a word, the Nonconformists then being altogether for Magistrates and Ministers, hating innovations both in Bishops, and in all men; were so far from the spirit of separation, that I am sure in Cambridge, London &c. few or none but they did break bread in their Parish, though many in the conclusion did disown some ceremonies, as kneeling, yet to hear such as old Doctor Goouge at Black friars, Doctor Sibbs, and Doctor Preston, Doctor tailor, &c. was the joy of their souls, whose Heavenly Doctrine in their Annotations brought home in their Note Books they did communicate to their household. whereby they refreshed their spirits in the divisions and illustrations thereof, as though they had given them to partake of some excellent Banquet.  
And this I dare say in the Name of God( for none not elder then myself, could well have more experience herein) that if the Blessed glorious Sons of grace& truth, indeed commonly distinguished by the name Puritans, and Nonconformists, were now living in these our days, they as apprehending the return of their prayers, 
If the Puritans were raised from the dead,& others that sought in the cause, they would own the present reformation, as being that they fought for by prayers, tears,&  and as fully satisfied with the determinated will of God in this his overturning rejoice and acquiesce in this blessed settlement of the state, and possession of Church Reformation; and would much rejoice to see the present Governours of the State contrary to the former innovatours and persecutors which powred contempt on Gods people) to look on them indeed with smiling countenances, and as willing further to promote( but as retarded too much with factious spirits appearing in another form then in other days) the blessed desired and fought for Protestant Reformation, so then where we should find any spirits, I mean which are of the spirit of the fifth Monarchy men, as the would be called: I confess I am yet to search, for I am sure they did not appear at the beginning of the war, nor could not be owned( their principles not consisting with the victory) that God gave us in the conclusions.  
But to take a further view to look upon them in their fundamentals( so pretended) of their own principles, and not to compare them to others that are dislike them. This is onely by the way, that I should be glad to be informed of them, viz. Whether they would have all Saints to be Rulers, or they must have Kings and Dignities to be Rulers over them, or a Synadrim in the way of Aristocracy. If they must be all equal in ruling, or be all exalted to be Rulers: Then that there should be master and servant,( to offend against which is to cause the Name of God to be blasphemed,) must now become like salt without savour, useless and abrogated, and that as the Scripture tells us that there should be a brother of high and low degree, cannot be really apprehended in the dominion of the Saints parity.  
But if this shall not be owned, 
By Scripture Kingly rule is prophesied to govern under the Gospel;  but that Kings which have reigned shall still bee owned to reign under Christ, and so be set over the Saints, which is the Rule the Scripture proposeth, for to rule and govern under the Gospel: Kingship or Supreme magistracy so much reproached, why do they make their followers not onely causeless to disaffect both the Government and Governors, seeing the fifth Monarchy indeed, unto which they so much pretend and after which there is so much inquiry, did in the very dawning of the day thereof appear in the daies of Edward the sixth, which little spark of light, though a great cloud seemed to: ally to eclipse in the Marion daies of persecution and martyrdom; yet God did so gloriously appear in his glorious visitation of his Church in the daies, yea all the daies, a generation of daies, the life of Q. Eliza. That the star of Jacob or Daniels Prophecies of 5. monarchy so consequentially owned, began to be known of most men by gracious experience: And that the Lord, the unchangeable God beginning a good work, even to restore magistracy to be Nursing Fathers to the Church; especially planted( as foretold in the Isles) of the Gentiles, finding a desire and purpose of returning again, or relapsing into Popery: whereby his light which in every generation is to be expected to be improved being endangered, or should have been eclipsed, to improve and promote his design, even the Dominion of Saints; which as I said, 
The former power pulled down, and this present power sets up the Reformed Protestant Religion.  may be consequentially called the 5. Monarchy. He pulled down the former power, and set up this present power according to his good will and pleasure: So that the great design most comfortable and glorious, the dominion of Saints in this way is not to be denied, but onely God's order of men, and that things should be expected, which are both unreasonable and impossible, as contrary to Scripture Revelations, and as being a plant twice plucked up by the root, not watered by the Spirit of God, is that which is opposed by all the sons of Truth, Peace, and Holiness.  
And that I may make this Truth shine more clearly, 
Dominion of Saints by Kings, set over Sts.  to show that the Dominion of Saints must be by Kings set over the Saints, to promote Reformation: Wee must aclowledge that when the Saints shall be( now but in their infancy) most gloriously appearing: That then the world as now shall( have Kings set over Saints) be ruled and governed: so that the Saints must not onely rule over Saints, or there must be nothing but Saints in that Dominion. But the men of the world must be also brought under Christs footstool, which shall not obey from grace, or Saints appearance, but from a co●rcive power to command them; though in the conclusion and full shining power of the Saints: The sea, that is the poor people that beg their bread; 
The Myster● that theer should be no more Sea in the full domini●●n of Saints ●●evealed, Rev. 21.1.  and the sea, that is the powers that oppose Christ shall be dried up, or so totally subdued, that the Saints, and not before, that is after they by the sword( as I hope wee shall every day more and more see) subdue Antichrist, shall then as prophesied the sea being before interpnted Rev. dried up; beat, as is prophesied, the swords into pruning hooks, &c.  
But seeing to reproach, or convict, and not to prscribed a remedy, is rather to discover, than cover our Brethrens nakedness, make the gap wider, and doth not stand in the gap to repair the breach, the earnest endeavour of the Church catholic, unto which Schisms and Rebellions are equally odious.  
Therefore marks and signs, as( being presented to the disaffected of the old account) are presented to the 5th Monarchy, or the disaffected on the new account, that they may most clearly judge and see their subjection due to the present- Government.  

The signs of Gods exaltation of the present Government, are these.  
1. That they are raised up of God to oppose Antichrist.  
2. Our supreme is such a professor and nursing Father of the Church, as is prophesied to be called, and is one of the greatest friends that Christ hath visibly now appearing for him in all the visibly called Election.  
3 That the late Parliament acted by the same spirit, which the first Parliament which at their first sitting was acted with, invested his Highnesse with the rob and sceptre.  
4. That God as before-times, hath now extraordinarily and ordinarily by revelations, mercies, judgements, &c. appeared for the approbation of this present Government.  
Now if it were wisdom to imitate those Writers, that think themselves dishonoured except they appear in Folio; I confess here were matter sufficient to writ a Chronicle, or Treatise of Divnity, said non omnibus contingit adire Corinthum; Neither am I so called, or at the present enabled: Fxtemporary speeches, &c. are more laudable in bearing testimony to a truth, when it is cried down by a multitude or popular insolency, then to be silent at that time, and afterward to appear out of season. To say something then in the name of Christ, in the said particulars.  
1. That the Higher Powers were raised up in opposition unto, and for the very absolute pulling down of An 〈…〉  
Though God, to show how much he owneth Kings in the pulling down of Antichrist, as is prophesied, 
Hen. 8. was owned of God to pull down Antichrist.  did but onely first open their eyes, when onely Luther, as a kind of extraordinary Prophet, was illuminated to disown the Popes supremacy in the Church, the main foundation ston that in Christ supports the building of the reformed Protestants Reformation, whereby we may see how God that hath the heart of Kings in his hand, hath, and will move them to serve to promote the Kingdom of Christ, in which, for the promotion thereof, the Lord doth exalt them.  
And though by the power and prevalency of Kings, the Lord did but at first as it were disown or discountenance the Pope, or the Antichrist; yet afterwards, after by the womens sex in weakness, he wought such great power, as to beat down and trample under foot the power of Antichrist, recruiting as it were, if not reviving in the late times, when the visible face of Popery, in the late Innovations appeared amongst us with a spirit of persecution of the contrary minded. Heavenly wisdom, it seemed, then was sore displeased with the King, and Prelacy, in that the Pa●liament and people, as in he kindled wrath of his displeasure, are authorised, qualified, stirred and united to throw down the great Babel of Superstition and Laodicism, Heresies, and disrobe the Purpurati of their Prelatical usurpations, or to leave them naked, clothed with no other power then Scripture-Bishops, the great officers of Christs Church, to be doubly honoured and obeied by that part of Christs flock which are under their oversight.  
Now that this present power, this I say, and by no other; or that this present power was and is the power by which God did thus in England, Scotland, and Ireland pull down Antichrist, as in the said Popery, Innovations, idolatry, Heresies, and persecution did appear with us, cannot be denied by any man whatsoever, our eyes have seen, and we have heard, the world is the Judge, nay the famed thereof hath been heard in the uttermost parts of the world, 
King of Spain first sought to comply with the State.  with which the enemies of Christ flood astonished and amazed: so that as the Gibeonites with their old shoo's and moldy bread did politicly seek to make League with the conquering people of God for their security; so the greatest supporters and friends of Antichrist, having seen the terror and power of the Lord that attends the present power that God hath exalted over us, being fruitless in their politic seeking to make League, have debased themselves to attempt that by Treachery and Conspiracies, which they could not effect by power or policy.  
Is not this then a power; yea, a supreme power, set up by the mighty power of God, to suppress Antichrist? Did not the Lord in all intents and purposes call them, qualify, bless, and protect them for this end and purpose; for which cause as the pretended Fift Monarchy-men may see God's hand in so exalting of them; so may we see just ground for their most humble acknowledgement, and peaceable subjection.  
2. That his Highness, Supreme under Christ, and exalted over us, is a nursing Father to the Church, and the greatest friend that Christ hath visibly appearing. That is( which is all I shall say) that I know not a man upon the earth, that hath done more for the time in promoting the glory of Christ in the uttermost parts of the earth and a greater zealous Professor of Christ in his own person; or one that doth more own the appearance of Christ in his Saints, and that is a greater nursing Father to his Church( though he hath a great building to finish) then we may truly say of his Highness, whom Christ hath exalted for the same purpose.  
3. Concerning the late parliament that did invest his Highness, that they were men ever to be highly honoured of all good men, that they are of the same spirit and judgement; truly their humble address( for matter a most heavenly Revelation) and his Highness acceptation made them both as one for the exalting of Gods Name, 
Church-government to be preferred before civil government.  or to promote Christian Religion, which is more to be regarded then Civil Government, as Q. Elisabeth all the daies of her life did most especially regard; who was no sooner out of her bed, then she fell upon her knees, that God would accordingly bless her, whereby she that above all Princes since Antichrist prevailed, did take the care for the Government of the Church, was blessed David-like with a long life, most triumphantly glorious, as David was, who in care of the Church did most fully succeed him.  
4. In that God, as before time, hath extraordinarily, and ordinarily appeared in approbation of the present Government.  

1. Extraordinarily.  
Though this like Davids dancing befo●… the Ark, and the Jews building of the Temple, may pass the censure, or may like others be admired, as Regeneration was apprehended by Nicodemus; yet they must be carnal, and not spiritual; Nay, want that faith, and must apprehended us under the Gospel to be deprived of our privileges that our fore-fathers enjoyed, that in exalting a Supreme, we may not expect to see or hear from God extraordinarily; for so unchangeable is God, who is the same to day as he was yesterday: that he that hath commanded us not to fall upon an enemies city, before we have summoned it, will not fall upon us, or draw out his sword out of his scabbet, before he have first exhorted us unto repentance by his faithful Prophets, which at all times have been so rare, and so many mock-suns, deluded counterfeits, and fanatic spirits have always appeared, and th, true Prophet( as in times of errors, factions, and profaneness) being ever a man of a public spirit, opposite as Elias was to all errors, and heresies, schisms, rebellions, &c. hath oftentimes been so hated and disregarded, as that the people( as the King through hatred to Michaiah) would not hear, or cared much that he should speak to him: so that to tell that there was, 
God will always raise Prophets to the Nation.  is, or may be a Prophet amongst among us, is more hard to believe and regard, then the Popish Legends. Therefore cease to admire, or be offended; for as God raised up Jeremiah and Isaiah to be Prophets; so while he retains his presence with us, he will raise up Prophets for the Nation, by whom he will not onely warn his people to be reformed, but will by them declare( as he did by Jeremiah, who bad the people submit to the King of Babylon) his approbation of the power that he exalteth. Therefore as knowing what it is to obey God; though it bring upon us a common odium, which Jeremiah either cried out upon, or murmured to be pressed under; yet seeing we must hazard our lives for the Name of Jesus, or not fear to declare( if an ambassador especially) the will of God to his people: Therefore that by extraordinary way, God hath appeared for the approbation of his Highness in the present Government; 
God's extraordinary approbation of his Highness.  I say, in the Name of God, it hath been revealed by God unto his servant, if not servants that live in the Nations some years past, as hath been before remonstrated unto the people, who were by the same will of God forewarned that the people should not plot nor conspire any more; For if they did in that, they fought and rebelled against God, it would occasion the fierce wrath of God to be raised up against them to their destruction.  
And because so many that pretend to be spiritual, and to have far more light then our fore-fathers, and that think none to have light or grace, that is not a member of their sinful separations, the breach of all charity, and enemy to all humility, the graces by which God teach and dwelleth within special communnion.  
Therefore that you may see that our quandam Martyr Bishops, 
Its Ministers duty to preach unto the people to submit to the power that God sets over them.  did own it as their duty, that the Ministers should inform the people, or give a reason of the change and alteration both in Church and State, they did not in this, study to please the spirit of the malcontent, and malignant multitude, but made a Canon whereby every Minister was four times every year at the least, required to preach unto the people, concerning the change in the Church, in the casting of the Popes Supremacy, as appertaining to the supreme Magistrate.  
And indeed, this by the way of Application to this, that is declared concerning Gods revealing of himself, whereby the people are informed more then ordinarily, to see his good pleasure in the exalting of the supreme Magistrate, though at the first it were a secret, yet now being proclaimed from Heaven, by God appearing for his cause, in so many signal deliverances and successful carrying on the cause, both at home and abroad, and to the utmost parts of the word, being seriously considered, yea certainly, If God shall own us, we shall lay it to heart: And consider also, how unworthy it is for the Ambassadors, the Ministers of Reconciliation, not to be instruments, to stand in all opposition to Schisms and Rebellions; or,  
That any be found wanting in their duty, through contempt thereof, or disaffection, or that shall neglect expressly herein to pray for the supreme Magistrate, who is not onely in an extraordinary way from heaven: 
Gods ordinary approbetion of his Highness.  But 2dly, Extraordinarily,; for in that Ministers of Justice, the honourable Magistrates, which St. Peter saith, are commissionated or sent by the supreme Magistrate, to that end or purpose, and submitting unto him, is the supreme ordinary approbation, in which thing, how disaffected soever, some of all sorts may be supposed; yet this is most sure, that all of all sorts or States, both of Noblem●n, honourable Officers of the Army, Gentlemen, Yeamanry, and of the Togati, reverend Judges, Magistrates, Ministers of the Church and State, are all of them settled in their places: there is no place vacant, but others are to be found ready and qualified for to seek entertainment.  
But this is not all, which to me doth illustrate Gods presence with the presen Government; 
Dominion of Saints in his Highness government.  that now Christ is so exalted to sit on his Throne, that to speak proverbially, you may almost as soon expect to wash the blackamoor white, or gather Grapes on Thistles, as to be judge in the Court, an Officer in the Army, or a Minister in the Church, without God hath iutrusted them with the Talant of Qualification, whereby as just, faithful, valiant, and holy, they might serve God in their places and calling; nay, which may make it in England without compliment, called the holy Court, which Caussinus, &c. have wrote of without experience; there is not a Gentleman or servant, but he walks within the limit of moderation, is worthy of his place, that is there entertained; what would you then have or expect( since the day of the Dominion of Saints is clearly shining, that indeed it pities my heart to see, that that dram of corruption which is in the hearts of Saints, should be predominant in some of them, that in their disaffections, alas! they fall, though stars upon the earth, or with the earth, not having their ends: which in some respect stand in opposition both to order, peace, and truth. There is a want of the patience of Saint and self-denial, that they are so perverted, as not to smell a flower that grows not in their Garden, in which they must think to be reformed; for to separate from separation, is the voice of the Spirit, which leads all the Saints in unity and power of godliness, in the Faith and Ordinances, as from the beginning.  
True it is, that the Saints in Q. Elisabeths daies were walking in those ways, when in confidence of the flesh they boasted themselves to be a hundred thousand; yet she like a good Pilate in his Ship, in the time of a storm take● more notice of the Ship, then the out-cries of the people, setting her face on God, unto whose feet she laid down her sceptre, being resolved( as before called and qualified) that she would be a nursing mother to the Church, she settles the Church according to her ligh, 
Church-government ordained by God, for the gaining of Saints.  by which as is promised through Church-government, the offended Brethren, brought their fire into the Hearth, extinguishing the hot sparkles of their own kindling. Isaiah 50.  
To conclude then, as Paul said of Antichrist, so on the contrary may I say to the promoting of the Cause of Christ. And now what lacketh it to see Christ set on his throne, to see that Government in which is peace, truth, and unity: In that what God commanded by his Prophet, show them the house to the house of Israel, show them all the Ordinances hereof, &c. is( if we shall look further, and not despice the day of small things) also revealed. Oh ye Prophets of the Nations, Saints of the most High, that have heard of the zeal of judicious Calvin, that would swim ten Seas for Reformation: Or of the confidence of Martin Luther; that feared not though there were as many Divels as Tiles on the houses of the city of Worms, if God would but own him with the spirit of Supplication: on: It's not for us to think that she is the mother of the child, that would have it divided, Nor matters it how much we adorn the member that hath lost its beauty and life also in its separation. Would you ye sons of God, and of his Prophets the Ministers of Jesus Christ, do the work in which the Lord will reward and comfort you, call A●●on to appear before Moses; take no longer tuition of the child then the father of the Church calls for your flocks his children, to have them fed and governed. It's not the true mother that would have the child divided. Whether the Church or State be more to be regarded. It's no time for security, when God calls for prayers, and tears, and the honest endeavours in our places and callings, not knowing how long God will be further pleased to wait for, that we be reformed, especially in the ways of Church-Reformation.  
FINIS.     

II. The Church-Government By Scripture Bishops, Presbyters, Pastors, All Dependently united under the Supreme Magistrate Jure Divino.   

To the Holy catholic CHURCH, Called from Popery, and all other Sects and Heresies; AND To all the Election in all opinions that shall be called to communicate with the Church, that believes the Apostles Creed, Ordinances, and Government, as they have attained.  
Dearly beloved Brethen.  
YOu are the hidden ones, the low valleys which in these halting-like days of Elias, 
Esay 65.5.  are over-clouded by such as say, Stand off, I am more holier then you are.  
And you of the Election, which are not yet called( as I have formerly seen in the late Innovations in which I was persecuted) as then; some of you are now renting the Church apieces through schisms, and eclipsing the light thereof by Errors and Heresies, yet no sooner shall the day of Gods power more clearly shine in mercy upon you in the establishing the Church-Government under the over-sight of the supreme Magistrate; but you shall be 
Hosea 2.14  alured to 
Esa. 49.23  lick the dust of the Church feet; yea, you shall be 
Ezek. 43.10.11.  ashamed, and 
Ezek. 6.9.  loathe yourselves, to be any more acted with a private spirit of separation, or to content yourselves to live out of Church Order, by which God is most truly obeied and glorified in the union of his people; for if twelve Legions of Angels should desire to have your private communion, thereby to make you schismatical, or separate you from communion with the catholic Church: It is your duty in zeal to Gods cause upon that account, to bid them be accursed: for indeed, causeless separation is the cursed three( as I know too much by experience) having never found any fruit thereof, but pride, disorder, 
Schism is an evil altogether to be avoided.  uncharitableness, &c. for which cause the Lord is so much displeased thereat, that it hath provoked him to wrath, whereby he hath plucked up the hedge of his Vineyard, finding his sweet Grapes to become sour or degenerated, which makes his soul abhor them; He being the God of love, in which he is so much delighted, or that he sets a mark or character upon his servants, or Disciples, that they may be known by the love that they bear one to another; for where there is no foundation for the Article of faith, I believe the Holy catholic Church, the Communion of Saints, there is no pillar and ground of truth, in which we must be engrafted through Christ the Head of all his Members; 
1 Tim. 3.15  nor can they judge themselves, or so judge any others, if they do separate from any Saints at the Lords Table, 
We must communicate with every Saint that will separate from no Saints, owning the 12 Articles of faith and Ordinances as they have attained.  or refuse to communicate with Saints at preaching and praying, &c. or obstinately deny to administer unto them in all their necessities, and to bear with their infirmities; for how shall we love God whom we have not seen, if we love not our brethren( the image of God) whom we have seen: It may also shane us to pretend thereunto to love as brethren, and yet notwithstanding to separate from them, by which our deceitful heart doth either delude us, or, speak what we please, we run into an absolute contradiction, in that we set at nought our Brethren, whom God requires us to keepin communion, the visible sign, and seal of Brother-hood, 
Reasons why God established the Government of the Church in the Magistrates oversight.  for the prevention of schism: And as the Lord in his wisdom, well knowing how hard a matter it is, that an equality should be held up without faction; and that all rule without confusion and usurpation, should be held in the Government, either of the Pope, People, or Pastors, hath therefore established the Magistrate, to have the supreme over-sight in Church Government, in which all other forms, as they have any thing of God in them, are owned.  
And indeed, if our sins have not provoked God to deprive us of this mercy, this healing leaf of this Nation, &c. shall by the blessing of God more and more recover our right unto the title of Reformed Protestant catholic, which was expressly professed in the dayes of Perkins which sounds forth more of faith, Nashaniel-like honesty, and charity, then can be found amongst the Familists, Brownists, Quakers, For-sakers, &c. shalt deny Prayer, Sabbath, and all Ordinances. And now least we should be but onely owned to discover this truth, as Moses had liberty to view the promised Land from a high Mountain, or least we should be cast down as despairing in ourselves to see this effected, let us fear nothing, onely let us do as Q. E. and Luther did in such times of strait, pray frequently and constantly; yea, devote, or set apart some hours for prayers every day for that service, and the Lord shall bring it to pass: Reformation is that which the Lord will have established amongst ns. He will not suffer us to go back into egypt, though we have as it were cut ourselves apieces with Schisms, and entangled and tore ourselves as in the wilderness of thorny perverse disputations, in which way, or rather wandring out of the way, 
Turk plagues Christians for their schism.  the ancient Christians did not long continue; but God was provoked to raise the great Turk to dispossess the people of the Land of promise, where for the most part they were totally destroyed; and therefore I shall onely add the saying of the wise Heathen, which I pray God may be sanctified to all his Election, 
Li●. — urgentibus Rempublicam fatis, dei& hominum salutares admonitiones spernuntur. When for the sins of the Country, God is offended with a people, the wholesome admonitions both of God and men, are contemptuously despised.  
The Lord be with your spirit, 
 Amen.   

The Reformed PROTESTANT Church-Government.  
A Cloud of darkness and prejudice in reference to the matter of Church-government, 
Jus. Divin: Regni. Eccles.  too generally rests upon the judgements and apprehensions of men( yea upon Gods own people) either through the difficulty or unwontednesse of this matter of Church government, or through the strange representations that are made thereof, is truly said.  
And as truly we have occasion to take notice of, that though many differ in the forms thereof, yet they do either agree with Antichrist to disown the Magistrate, or do own the Magigistrate to be supreme in the Church within his dominions; and yet they do disown the Pastors and Presbyters to be subordinately united under their Government: as will be subsequently manifested.  
Therefore though I do not undertake the tax of the Centuriators of Magdenburgh, to give a perfect systume of all the rules of Church-government, yet I shall in the Name of God clearly discover all the Officers( in which the controversy onely dependeth) which are to rule the Church of God, according to the light of their consciences; of which in some good measure we may be informed in this  
Description of Church-Government.  
Church Government is a Divine Power, whereby all members of the Church ought to be, united and governed, under the over-sight and censures of Pastors and Presbyters, subordinated under the supreme Magistrates, as the nursing fathers of the Church, for the edification, gaining, and mutual communion of the same; unto which way God hath promised his blessed presence, in opposition to all cursed worldly profaneness, will worship, schisms and heresies, occasioned by contrary forms, or through neglect of this form, which is of Gods own appointment.  
The description is branched into several Propositions.  
1. That there is a Church.  
2. That the Church ought to be ruled or governed.  
3. That the rule by which the Church is governed, is not arbitrary, or merely civil, but Jure Divino.  
4. That the Church-members ought to be united and governed under the particular and general oversight of Pastors, Presbyters, and the supreme Magistrate.  
5 That Gods blessed presence attends the Magistrate government.  
6. Rebellions, will-wor●hip, profaneness, schisms and heresies, are occasioned by the contrary forms of Government, or through the neglect of this form of Gods own appointment.  

Proposition I. God hath a Church.  
Of all the creation, this is that which God the Creator doth hedge about as his vineyard, or peculiar inheritance appropriated to his own use and service; it is his Church which is built on a rock, or on the profession of the faith of God in Christ, viz. I believe in God the Father Almighty, &c. 
The Apostles Creed is a Rock on which the Church is builded by the people of God that profess the s●me.  which is the pillar of truth, in which is held up the standard of visible profession of godliness, by which God is worshipped and glorified, as the faithful members thereof meet in Gods Name, and wait on his public Worship; unto which most especially he hath promised to make the soles of his feet glorious; which meeting in the old Testament is called mikra, a convocation; so in the new Testament {αβγδ}, signifying a company evocated, or the Church( not consisting of a lesser number than seven, as is conceived) which that it might be distinguished from other meetings, it is called the kingdom of God, whereby he orders and rules a people by his own Laws; which Church or Assembly, that we may not be ignorant thereof, it is to be considered either in its particular members, with respect to their several distinct meeting-places, gathered together in Gods Name, called Churches; or secondly, otherwise it is to be considered as one Church universal, or a Church united under a general oversight, which in the Apostles time was partly committed to Paul. Hence the seven Churches of Asia, Ephesus, Smyrna, 
Particular Churches make up one body, or the Church universal or catholic.  Pergamus, Theatir●, Sardis, Philadelphia and Laodicea, and the Churches which were at Jerusalem, Antioch, Rome and Corinth, &c. were but members that made up one catholic Church; of which the Holy Ghost speaketh, upon this rock I build my Church, which is also called the pillar and ground of truth, of which Christ is said to be the head; which is the universal Church consisting, as before said, of particular Churches, which are to be considered as its proper members. Hence there is necessity that in the   

II. Proposition The Church ought to be ruled or governed.  
By Government all things so serve God, proportion, order and beauty, being equally respected, that no man can from thence digress, but he labours under confusion, extremes and sinfulness.  
In that we pray that Gods Kingdom may come, and that his will may be done on earth as it is in heaven, what do we otherwise pray for, than the increase of the Church Militant, and that it may be governed as the Church Triumphant; in which as we believe there is many that have their admission, so that in it there was the surest excommunication; a heavenly pattern for Church-Government; which in the old Testament is maphteach, 
Maphteach  a key, in which the ruling of the Church, in opening and shutting out, admission and excommunication is implied. And that the Church is to be ruled by Gospel-precepts, it is plainly declared, 
Heb. 13.17  Obey those that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give an account; of which rule if we shall further look into the nature and author of it, it is said in the   

III Proposition. That the rule by which the Church is governed, is not arbitrary or merely Civil, but Jure Divino.  
Jesus Christ our Mediator, 
Esa. 9.6.7. Eph. 1.20, 21, 22, 23.  hath the key of Government upon his shoulders, whom God hath raised from the dead, and set him on his own right hand, and hath put all things under his feet, and gave him to be Head over all things: the Church which is his Body, whereby through the Author thereof, 
2 Cor. 10.8  and the Rule whereby it is governed, the Government is Jure Divino; the keys whereof in relation thereunto, are called the keys of the Kingdom of heaven, which are put into the hand of holy sacred separated persons, who are appointed to be Officers, who have their Authority from the Lord Jesus; in which respect, the Magistrate Moses was as a God unto Aaron, who was not directed from him, but by Gods appointment: not then to add light unto the Sun( as is proverbially spoken) to this unquestionable truth: Let us speak of the Officers commissioned or entrusted by Jesus Christ, being in great question, yet undetermined, handled in the   

IV Proposition. In which is shewed, that all Church-Members ought to be united and governed under the particular and general over-sight of Pastors, Presbyteries, and the supreme Magistrate.  
That God hath committed the keys of Government to these fore said Church-officers; It's thus declared:  
And Moses said unto Aaron, 
Levit. 8.1, &c. Levit. 9.7.8.  Go unto the Altar, and offer thy sin-offering, and thy burnt-offering, and make an atonement for thyself, and thy people: Aaron therefore went unto the Altar.  
And thus did Hezechias require the Priests to keep the Passover. 
2 Chro. 30. ch. red it. 2 Chro. 17. ch. red it.   
In like manner Jehosaphat appointed the whole frame of Church-Government.  
And the King commanded Hilkiah the High Priest, and the Priests of the second Order. 
2 Kin. 23.4   
Thus the Magistrates Jure Divino, had the supremacy in causes Ecclesiastical; and though in the vacancy of the supreme power, Ezra the Priest ruled the Church in the time of the Captivity; 
Ezr. ch. 10.10, 11, 12, 13, 14, 15, 16.  And so the Apostles ruled in the time when the sceptre departed from Judah, as the Bishops had the rule until God did convert Emperours: 
Soerates, l. 5. r. Prae.  Yet as Socrates in his ecclesiastical History writeth, That as soon as the Magistrates were converted, all the chief rule of the Church was committed unto them.  
And therefore that the Magistrates Supremacy in vacancies, might not upon Gods restoration be renounced, 
Esa. 1.26.  the Lord did in the time of the Prophets declare their restitution: 
Esa. 49.22.  And now with regard to all succession of time, that they should be Nursing Fathers to the Church, was prophefied, and now in part is fulfilled, and shall hereafter( as knowledge shall cover the Earth) have a greater accomplishment.  
And now, that by the Gospel, the glad tidings of Gods enlarged mercy, we should not come to such a loss, as to have the Magistrates removed, their divine Right upon a Gospel-account cannot be denied.  
And he gave some Apostles, 
Gospel-officers. Ephes. 4.8.  and some Prophets, and some Evangelists, and some Pastors, and Teachers, for the perfecting of the S●●nt for the work of the Ministry, for the edifying of the Body( or Church) of Christ.  
Though the 1 Cor. 12.28.29. 
D. R. page. 145.  be thought to be the fullest and the completest enumeration of Church-officers; yet if we shal seriously perpend this place of the Ephesians, 4.8. and shall consider that Deacons and ruling Elders, had their institution as occasioned by the over-burthensome employment of the Apostles, whereby this enumeration, though it expresseth not these, is sufficient; therefore in the opening of the 4 Fphesians, we shall find the most essential Numeration: of which to proceed.  

And he gave some Apostles.  
Which in the first place were qualified, not onely to be called to bear witness of all that Christ did; but these had the gifts of Tongues, in which( though illiterate men) they excelled all men, 
Bishop Andrews Ser. Pentec.  not onely in speaking several Languages, but as learned Andrews said, They went qualified to speak apothegms, Tongues of fire that could not speak, the chaff of vanity. And besides they were enabled to work,( as Moses did) miracles for to confirm the word which they were to preach, and to leave in writing, 
All Churches are instrumentally built upon the Apostles. Ephes. 2.21  which is part of the boly Scriptures; all which was done to make Instruments to plant the Church, and lay the foundation for all succeeding Churches to be built upon, which being done, their Apostleship,( as he that buildeth the House) ceaseth for to govern the Church, is by a known Rule and Ordinance; but as they did plant the Church, was miraculous and extraordinary: in regard then that the House, the Church, is never to be built any more, no more then the scriptures can be written a new, or given unto the people, and in that there will never be any more need of such Master-builders: their office then, as Apostles, for which service they were onely so called, onely ceaseth, or we are not any more to expect to see such Apostles for to plant the Church( against which the Gates of hell cannot prevail, or cannot be totally ruined) so miraculously, as it hath been once, and must be no more as by God is ordained.   

2ly, And some Prophets.  
These are to be reckoned in the number of standing Officers, 
Prophets in the Church. Non est meo judicio Negandum adhuc in ecclesia prophetas esse non admodum claros ut Antiqui suerunt. Pe●. Marty. L●c. come cap. 3, p. 9.  which Jesus Christ hath appointed, without which our Lord and Master could not be more faithful over his House then Moses, at which time, and at all times, the Prophets flourished, in whom God put in them an extraordinary spirit to reveal Christ, &c. but he also put an ordinary spirit in them to reveal the mind of God, in relation to the plucking up or planting of a Nation, in which respect God doth more and more raise up such Prophets of his brethren as he pleaseth.  
The Prophet then doth not cease, as extraordinary or unnecessary in the work of the ministry, &c. for though, as upon the forementioned account, as to reveal Christ to come, as some of them did prophesy: yet that we may know the mind of God in judgement and mercies, hence they are necessary, as they were ever before times: And therefore, as Ezekiel, Jeremiah, &c. so the Prophets of the Nations shal declare what God requires of his people, how they should repent when that ordinary Ministers fall asleep with the people in great security, and with the people confederate to hate, and to reproach the true Prophets, then they are most especially exhorted in the the Name of God, to be reformed and quickened in Gods service, neither will yet God smite( where he records his Name) until he first warn us by his Prophets: 
red 2d.& 3d. Chap: of Ezechiel.  England, be forewarned of schisms, and damnable Heresies, and for neglecting of Church-government, and despising of the same, by which means the impenitent may be gained, and the Saints walk in unity and in order, whereby God may be glorified.  
And if this be the Prophets duty, and if for this most, especially the Prophets were ordained, then certainly such helps, and light, shined in the times of the Apostles, and hath in the like manner successively continued until this present time, in which we have our being. True indeed it is, and therefore who are so blind, as they that cannot or will not see, 
Paul was a Prophet, 2 Thes. 2.  that Paul in the time of the Apostles, was one of the Prophets of the immediate primitive Church, and did therefore foretell of the coming of Antichrist, saying, that the Mystery of iniquity began to work in his time: Thus Peter also prophesied, and John also wrote a particular book of prophecy.  
And that the succession of Prophets hath been continued in England, 
M. Brinsley, see his works. M. Perkins. M. Brightman. Dr. Preston Dr. Tayor. M. Hall.  Mr. Brinsley, Mr. Perkins, Mr. Brightman, Dr. Preston, and Dr. tailor, Ministers of London, and Mr. Hall, Preacher at Norwick, and fellow of Trinity college in Cambridge, may bear witness, who were eminent shining Stars, and Prophets in the Church of England in the last Centuary: And, but that I would not stir up the troubled Sea, to be irritated to prosecute and reproach( which to suffer is the Prophets Character;) the number of which, which might be recounted, is greater then may be is imagined, 
The Prophets of the Nation are against Schism in the Church.  who are truly zealous and sincere servants of Christ, not owning any Schism or factions in the Nation, but are owned of God to reveal some measure of his truth, concerning the mind of God in the so much called for, and ever to be contended for Reformation, the healing leaf of this Nation; which Prophets, or Sons of light, never schismatical, ever strong in the Article of our faith. I believe the Holy catholic Church; or, if Balam-like, 
As God shall bless a people, the Magistrates shal harken to the true Prophets.  they have been over-clouded( as sometimes Prophets have been) yet have they burst through the clouds, and appeared with their Lamps in their hands, as awakened to declare their message to the Magistrates, who( as owned of God) have their arms stretched out to entertain and embrace them.   

And some Evangelists.  
That of this Church-officer, given up as it were for lost, obscured in the inferior Ministry, or waved as extraordinary, we may be impartially informed.  
1. It is generally acknowledged, or this is that which is most conceived of him, That the Evangelist was such an one that wrote the Gospel-Scripture; or that every one that doth preach in the ordinary Ministry may not be so called; But Joh. Scapula transcends Pasor in his divine-like Interpretation, who tells that they were called Evangelists, because they were secundi, as Apostles joined with them, as associates in the office of the promulgating of the Gospel; and that Nulli Ecclesiae erant addicti, and that they were not bound to any limited pastoral charge, unto which Bucanan in his Common Pleas complyeth, whereby he maketh this Office to continue at the Apostles pleasure, as to assist them in the over-sight of Churches and Provinces: But this is but of small validity, except he believed that Church-Government ceased with the Apostles; for if they had need of help in the Government, then certainly the like help is not now to be denied us, in regard the charge now is as much required of Christ's Officers, as was in the time of the Apostles, who( as in preaching so in Government) were not in their execution of the same to be judged extraordinary.  
2. That the Evangelists ought to be continued as formerly, it doth appear in that the Officers upon whom this was conferred, were Timothy and Philip, the one a Minister, and the other at the first but a Deacon, set a part to serve Tables; and to show that it was an absolute distinct office, this of the Evangelist: Timothy was required to do the work of an Evangelist, even to set the things in order that were wanting, even to take the over-fight of Churches, and Presbyteries, in which Timothy was known to labour.  
3. And that the said Evangelists is a distinct Officer, not Abrogated. Philip though before a Deacon, is from this office laid upon him, not called as before, Philip the Deacon; but he is called Philip the Evangelist, though as the Holy Ghost saith, He had been formerly called one of the seven Deacons.  
4. This said Evangelist is continued, because there is need for such an Officer in the Church: 
The rabsurdities that arise by repecting the Evangelist.  for though some deny the Evangelist, yet they choose a Moderator for to supply the place of an Evangelist, otherwise they cannot uphold their Church Government.  
5 If this Evangelist should not, or some such other Officer be found so ordained,( as none is to be found) to take this office, or necessary over-sight which is cast upon the Moderator, then these absurdities would necessary follow: First, that one ordinary Pastor should govern another, which is a proud usurpation; or that Pastor might create an Officer to continue during pleasure, which would make the Divine Right turn into Jure Humano, or rather, Humano beneplacito, or that by excluding an Officer, not extraordiary, we are forced to break the Rule, for to supply the want of the same Officer; all which, being by no means to be admitted, the Evangelist ought still to be retained as the Officer of the Church catholic, or Scripture Bishop.   

And some Magistrates and Pastors;  
For so, 
{αβγδ}; Supreme Magistrates and Pastors over particular Congregations. 1 Chron. 11.12. Mat. 2.6.  the word in the Original, {αβγδ}, doth signify not onely Pastors set over their particular flocks or Congregations; but Emperours, Kings, or supreme Magistrates, is thereby signified, who are said to feed and rule, which is properly attributed to the supreme power, which are the Nursing Fathers to the Church; and of this the common people were so well instructed,( though a veil is now over their eyes) that it was said unto David by the people, which is to be applied to all supreme Magistrates: The Lord thy God said unto thee, Thou shalt feed my people, and thou shalt be ruler over my people. So to feed them[ the Church members] with the integrity of his heart, and guided them with the lukewarmness of his hands; which is said also of Christ the Prince of the Kings of the Earth, That he shall feed his people Israel, which is ascribed to his Vicegerent, which are called Gods, as having in God power to feed and govern the people; and yet the sole care as in Ezra's dayes, and as is conceived to be in the dayes of the Apostles, when Magistrates were not restored, was exercised by Pastors: 
Emperour called {αβγδ}. III. {αβγδ}, Heb. 13.20. {αβγδ}, by which a supreme Magistrate is signified, the Pastors are also employed in 〈◇〉 the Translation of the Bible Heb. 13.17.  And that none should think that herein( which my soul most abhorreth) that the Scripture is wresled: Let it no more offend the judicious, that I understand, that by the Original, a King, or supreme Magistrate, as well as a Pastor, is signified, then that by {αβγδ} which absolutely signifieth a King, Emperour, or ruling Magistrate, a Pastor of a Congregation, should be apprehended, since what I have said, by all human and divine Authors is acknowledged; for it stands with the faithfulness of God, to restore the Magistrate as is prophesied and promised above whom, in that the Pope exalts himself, is by the Apostle Paul adjudg●d the man of sin, which by St. John is called Antichrist: and therefore I humbly desire, that Ephes. 4.11. concerning Pastors, may with Heb. 13.17. be compared and translated, and then this my interpretation( I hope) will find no objection, in that both Original, Reason, and successive practise and experience, doth clear and defend, that the Magistrate is expressly mentioned to bear rule in the Church, in the N. Test   

And Teachers.  
These are such as are appointed to Teach, or Preach, and yet do not Rule, which are called {αβγδ}, which may not have the care of the flock, but may preach as Lectures, 
Augustep. 59.  to bear some of the burden of the Pastors, which is an opinion which is received upon clear grounds of all men, 
Oecupenius, cap. 4. eph.  that study to find out the truth, and not groundlessly do move controversy, with whom St. Augustine and Oecumenius &c. are harmonius, and therefore I will say no no more, but conclude in the words which I find, Sunt qui docent quidem verbum Dei voice& scriptis, 
Memorale. Bib. 116.  in scholis& privatius, qui tamen Ecclesians non Gubernant: There are some that teach the Word of God with preeching and writing in schools, and in private, and yet they have no Authority in Church-Government, though as I may say,( Deaconlike, they are subservient to the ends of Government.   

Of the ruling Elders.  
1 Tim. 5.17. compared with 1 Cor. 6.1, 3, 4. 1 Pet. 2.14.  
In that the Magistrate was not restored in the dayes of the Apostles, unto whom the Judicatories and sole judgement in all affairs, unquestionably appertaineth; it seems that through necessity constraining, the Church did ordain( not set apart to preach the Gospel, 
Lay Elders how occasioned.  to judge amongst the Brethren only as they should not pay their dobts, or might in case of propriety, to Land, Freedoms, or otherwise be justly censured, as it appears in that they are said to rule. 1 Tim. 4.17, and are said to be Judges in I awe matters, 1 Cor. 3.4. by which it appears that the rise and original of these Elders, like that of the Deacons office, was brought in by necessity, which Officer to be commissionated, or sent by the supreme Magistrate for the punishment of evil doers, and for the praise of those that do well, is expressly mentioned, 1 Pet. 2.14. And such Judges were sent by Jehoshaphat, 2 Chron, 19.8. which power is to be owned in the restored supreme Magistrate.   

Of the Presbyter.  
1 Tim. 4.14. Rom. 12.8.  
Of which the Holy Ghost thus speaketh; Neglect not the Gift which was given thee by prophecy, with the laying on of the Hands of the Presbytery, of which the orthodoxal are so clearly informed, as that we red concerning the Presbyter: 
Munus illorum erat curare maxim disciplinam, 
Presbytery Rom. 12.8. Pet. Martyr. Loc. come. Class. 4. ca. ●. p. 589.  videre quid quisque ageret,& in unoquaque domo ac familia.  
Habuit enin Ecclesin fuos seniores, vel ut Ita dicam suum Senatum— Paulus hoc genus Ministerii discribit non solum hoc loco, said etiam ad Timotheum priori, it a enim scribit, Presbrter● duplici honore digni sunt maxim qui Laborant verbo& doctrina, quibus verbis significare videtur, alios esse Presbyteros qui docent& proponant verbum Dei, alios autem esse qui hoc non faciunt, tamen ut Presbyteri seu seniores in Ecclesia praesidiant.  The office of them,( that is the Presbytery) was to take special care concerning Church-discipline, and to have regard to mens conversations in House and Families.  
The Church also had their Senators, or( as I may say) their Senate: Paul describeth the kind of Ministry, not only to this place,( that is, Rom. 12.8.) But also in the first of Timothy, he thus writeth: The Elders that Rule well, are worthy of double honour, especially those that labour in the word and doctrine: by which words, he seems to signify some to be Presbyters, which teach and preach the word of God: and that there are others which do not so, but sit to rule in the Church as Seniors, of which, in a harmonious way, 
Bu can in Loc. come. p. 531.  Buchanan Learnedly and solidly, saith, Presbyterium dicitur& Ecclesiastium {αβγδ} & consistorum quibus etiam ecclesiastis ae disciplinae cura commitiebatur: The Presbytery is an Ecclesiastical Synedrim and consistory, unto which the care( though I say not the sole) of Ecclesiastical discipline is committed.  
Those that would be further informed, let them red the learned Book set forth by the London Ministers, entitled, Divine Right of Church-Government, where all objections to the Contrary are Answered, and the testimony of the Ancient Fathers, Tertullian, who lived 203. Origen, that lived, Anno 126. Blessed 
Cyprian desired that Numedicus, half burnt for the truth, might be received as an Elder with the Presbyters of Carthage where he was Bishop. Cyprian. Epist. 39.  Cyprian, that suffered so much for Christ, Anno 240. As also in what was said by Optatus, Ambrose, and Augustin that lived in the three and fourth Centuaries, are notably and labouriously gathered to our hands, with the best of modern Writers, except Martyr and Buchanan, not by them( which I have produced) mentioned; and ●herefore as fully agreeing with these learned and pious men, in owning the Presbytery( provided the supreme power of the Magistrate be not waved) and that Ignatius by them produced, who lived, an. 71. also Christ, who saith, {αβγδ}, &c. The Elders are the Court of God, and the Assembly of the Apostles of Christ, 
Ignatius Epist. ad Trallianes.  the Counsellors and Assessors of Bishops, who are also to be subject to the supreme Magistrate, as Aaron was to Moses, in causes Ecclesiastical as well as civil.   

Of Deacons.  
Act. 6.  
Those Church-officers are not to rule, but to be ruled, which for the easing of the Apostles, in serving of Gods-Table, Church-Table, and the poors-Table, now at 
Buc●●.  first upon that account first ordained; hence the Deacons are Church-Treasures, in which offices of theirs( if they be found faithful and gifted) they may be further advanced into the Ministry, as Philip was from thence made a great Officer of the church, or an Evangelist.   

Of widows or Deaconnesset.  
1 Tim. 5.9.10. Phil. 1.1.1 Tim. 3.8.  
Deaconesses, 
widows of 60. to serve in the Church. Pet. Martyr ex Rom. 12.  or Widows of the age of 60. were to spend their time in prayer, devotion, and charity, concerning whom, Rom 12.8. Its said, He that sheweth mercy, let him do it with cheerfulness; of which, Peter Martyr thus saith, Multum enim relevantur homines infirmi& afflicti si videant hilariter suis necessitatibus nifervire, nam qui Tristi& contractu front haec praestant maerorem videntur addere merentibus: Weak and afflicted men are much refreshed, if they see that they are cheerfully served in their necessities: for those that give with a discontented and frowning countenance, they do but add sorrow to the sorrowful; I cannot in this so much own Buchanan that seems indifferent, as to comply with Mr. 
Mr. Cartwright, p. 53. Scer. 2.  Cartwright, who speaking of the widows, or Deaconesses, saith, I conclude, that if such may be gotten, we ought to keep the order of widows in the Church still; I know that there be learned men that think otherwise, but I stand upon the authority of Gods word, and not upon the opinions of men be they never so learned: And if the matter also should be tried by judgements of men, I am able also to show the judgement of as learned as this age hath brought forth, which thinketh that the institution of Widows is perpetual, and ought to be had where such Widows may be found.   

Of general Assemblies, or Church-counsels, consisting of Pastors, Presbyters, Elders, and Evangelists, or Scripture-Bishops,  
Acts 15.  
When any delusions, Heresi●s, or maliciously proud cursed schisms, do contradict, disturb and blaspheme the Churches truth and unity; then, as you may red, Act. 15. chap. all these said Officers, by the supreams Magistrate( if owning Church-Government) only appointment ought to be gathered together in Gods name, which is called a general Assembly; for want of which, the Church( like a patient that is deprived of a skilful physician) mourneth; and let us ever mourn till she shall again in the name of God be restored. Those that desire more fuller satisfaction, may see the subject matter of Classes and Synods largely handled, by which the Church is peaceably governed, as may be found discovered in the Book, entitled, Divine Right, before mentioned.   

Of Church visitors,  
1 Cor. 16.5, 6, 7, 8, 9, 10.  
Though in our dayes( as though it were some Bug-bear) some are affrighted with the name of Church-visitors, and visitations, yet are they so necessary( if rightly managed, as that Schisms, Heresies, Atheism; Pride, and worldly-mindedness, which cry to heaven, may by Gods blessing also in mercy be removed; so that I do not question, but that we should say, How beautiful are the feet of such Messengers of God and his Church, that in the name of God should so come to visit us: of which visitations, Peter Martyr, beaten( as it were) to a right understanding thereof, as well as alured thereunto by truth and reason, thereof thus writeth.  
Visitatio autem Ecclesiarium quam sit necessaria, 
De visitatione Ecclesiarum. Pet. Martyr. ex 1 Cor. 16.5. p. 589.  conduit to rerum Humandrum declae●at per quam facile videmus res in deterius Labi, nisi ad pristinum ordinem& institutum subinde revocentur. Quare non est dubitandum rem hanc non humanum said Apostolicum inventum esse. Ceterum eos qui visitant esse oportet homines gravis authoritatis, probae ac sanctae vitae, nec non in sacris Litteris been instructos. Dixeris forsan cum ecclesiae quaeque suos pastores habeant, quid opus est ut alij visitatum ad eas veniant: Res●ondemus quod saepe coming at, quando accesserint vel trees, vel quatuor ex altis ecclesiis magnae authoritatis& Nominis, multa facilius corrigi potuerunt,& pastorum instituta si bona fuerint eorum authoritate fulcientur, sin minus Emendabantur.  
But that the visitation of Churches is necessary; our human Officers declare, by which we may easily see how things grow worse and worse, except all things be reduced to their wonted order and institution. wherefore we may not think that it is of mans device, but that it was ordained by the Apostles. But it behoveth those that visit, that they be men of great Authority, and of honest and holy conversation, and Apollos in the knowledge of the holy Scriptures. But peradventure thou mayst say, seeing that, every Church hath their Pastors, what need it that others come to visit them. To which we answer, That when three or four come from other Churches, which are of great Authority and repute, things may more easily be reformed, whereby the doctrine and Government of the Pastors( if good) may be strengthened and confirmed by the visitors Authority, and if not, they may be amended.  
Of which, this may be further hinted, that in regard the Apostles in preaching, and Government, did nothing extraordinary, but what was commanded and appointed them, and in which we are likewise commanded to imitate them, that therefore there should be such Visitors, 
Visitores sunt oculi Imperatoris.  which were either the Apostles or the Evangelists, which might be authorised by the supreme of the Nation, to take care or over-sight of all Churches, as Paul and Peter did, whereby they may see Pastors and Presbyters united in their duty, as the Magistrates may look to them, and see by them the Oculi Imperatoris, the supreme may be assisted indeed to be the nursing Fathers to the Church, and a terror to the world( if not conquerors;) For whereas Jehoshaphat made it his special work to discharge his trust in his Ecclesiastical oversight that was laid upon him: 
2 Chron. 17.8, 9, 10.  The fear of the Lord fell upon all the Kingdoms of the Land that none durst war against Jehoshaphat.  
Thus having revealed the mind of God and his Church, concerning the Church-officers: It remaines that we do view the general forms of Church-Government, which are occasioned by reason of the general disagreement in the acknowledgement of Church-officers.   

Of the Popish Church Government.  
This is the Mystery of iniquity, in which pride is so much clothed with the shadow of Humility by the greatest Lord who stiles himself to be the Serous Servorum, and fills his Treasury in Forma Pauperis: This is He, of whom it is prophesied, and in him the prophecy is fulfiled; the man of sin that sits in the Temple of God, exalting himself above all that is called God, or that is worshipped, in which way the Church is not so much gathered by the Word, as by the sword, the world is forced into order, in which Latitude, Pastors, Presbyters, and Magistrates, are excluded, in whose place the Pnrpurati are chosen Pages of Arbitrary tyranny, the fruits of that Hirarchie.   

Of Brownist Church-Government.  
An usurpation and confederacy, no less absrud, then( to their power) Tyrannicall, in which all the Body that should be ruled, presumes to rule all at will and pleasure, whereby in the people● Anarchy, as much as in the Popish Monarchy, the Magistrate, Pastor,& Presbytery, are denied and contemned; whereby the flock which should be fed, would starve the Pastors that would feed them, and famish their souls, while they make themselves their own Pastors, whose doctrine, practices and their utmost endeavours, doth but delude them, or puff them up to make a Schism in the Church, which is spiritual murder; in contempt of such which are better then themselves: or if strong, they cause rebellion in the State, whereby the ston hath ever fallen upon them; in that Corah like, they would not submit to Christ in his own Officers, by which all the Saints( if Saints) are commanded to obey them that rule over them, and submit themselves, for they( and not the flock) watch for their souls, as they that must give an account, which they cannot give for their disorderly contrary walking.   

The Independent form of Church-Government.  
Though if there were no more but one Church, and that no greater, and that the voice of one man could be heard speaking to all the members; there is not a jot, or tittle, wherein this Government is defective; yet Churches increasing, with whom not to make up a body, is a sin: If then the Independents, as called, shall as others do, disown both Presbyter and Magistrate to rule over them, in uniting of them, and subordinating of them Authoritatively, it is to put their light under a bushel, or give occasion to bring them under the compass of schismatic, who otherwise are to be judged as particular Churches.   

The presbyterial form of Church-Government.  
Of which this may be said without partiality, that as long as the Magistrate, as in the dayes of Ezra, and the Apostles, shall not be called( as now they are) to own the Government; then of all the forms, this is that which above all is to be owned, if the Evangelist be set in the Chair of their Arbitrary Moderator: for indeed, these sons of Peace and Truth, as their distinctions concerning the Magistrates power, Cumulative, objective,& ad extra, speaks them, cannot be far off from a full acknowledgement of the Magistrates general over-sight.   

Of the Bishops form of Government.  
Though at the first the insufficiency to rule, did cause the neglect of particular Ministers, or made them to be waved in the Government by the Martyr Bishops; yet afterwards their successors wanting their predecessors selfe-denyal monopolising, as it were all power to themselves, rose up to be too great, whereby they are now so little esteemed: for though they do own the Magistrate, yet they owning none but themselves, and their created unseparated Church-officers, Advocates, Proctors, &c. in this they broken their own backs by that unequal and unsupportable burden.   

Of the Erastian form of Church-Government.  
Erastus, from whence this Government hath its denomination, thought to be too partially abetting and favouring of the Magistrates, hath laboured also in such an extreme, as that both Pastors, Presbyters, are as it were altogether waved by him, he laying all the sole weight, and administration of Government, upon the shoulders of the Magistrate, whereby he hath made more inpatients, than ever physician did before him; for indeed, as the body, the Church; so may the Officers of the body be said to be organical; so that the Pastors cannot say to the Presbyters, we have no need of you; nor can they both say to the Magistrates, we have no need of you; for in their order, in which they are placed, they should serve for the Church edication.   

Of the reformed Protestants Church-Government.  
This is the form of Church-Government indeed, which ought to be obeied by all Saints Jure Divino. This is that which sets Christ on his Throne, and by which Antichrist is dis-throned. By this the Scripture-Bishops, or Evangelist, is set in the chair of the Presbytery, which as embodied, takes the over-sight of all particular Churches, in which every Pastor is as much to be governed, as he is to govern within his particular over-sight, or Congregation, by which all men have their right and unity in truth, will flourish in the abandoning of Schisms and Heresies. This is the way as yesterday, in which the way of Gospel-Reformation, that God doth led us by the hand; and as by the hand of Moses and Aaron, as all Kings shall take their power from Antichrist, and shall faithfully govern the Church, as is prophesied, which that it may more clearly appear or be proved.  
1. I shall in the strength of God produce the Arguments: And  
2ly, Answer the Objections to the contrary.   

Arguments that prove the supreme Magistrate rules in Church Government, Jure Divino.  
1. As Jerome called Aristeus, {αβγδ}, 
Reasons for the suprem oversight of the Magistrate in Church-Government.  the shield of the King; for the Magistrate is the defender and protector of the Church, in which way as nursing Fathers of the Church, as is prophesied, is fulfilled in him.  
2. Because the Church which was first constituted, was by Gods Law subjected to the Magistrates over-sight, neither could it stand with the faithfulness of Christ, to abrogate any part of the Moral Law, which he came not to destroy, but to see fulfilled.  
3. Because in the foreseen vacancy of Magistrates( through judgement and captivity) they are again promised and prophesied to be restored.  
4. Because the Pope in the usurping of the Magistrates power in the Church, is condemned to be the man of sin, or Antichrist.  
5 Because it is prophesied, that the supreme power shall resume their power from Antichrist, which had usurpatively taken it from them.  
6. Because the Law which is to judge of all manner of profaneness, 
Magistrate is the Judge of the Law.  is to judge of spiritual wickedness, or unsound doctrine: And that St. Paul said, He stood before Caesars Judgement seat, where he ought to be judged.  
7. Because the Magistrate hath power( as is confessed) to defend, protect, and patronise the Church, as its nursing Father, Esay 49.23. remove all external objects or impediments to Religion, maintain the Temple, 1 Chron. 22. Reform the Church when corrupted, Exod. 32. Josh. 24. 2 King. 23. convene Assemblies, as the first four general Councells were called by the Emperour Constantine, Theodosius Junior, Theodosius signior, and the Emperour martion. And the Magistrates supremacy in Church-Government is most especially declared, in that the Magistrate did ordain the Priests to sacrifice and keep the Passeover, 2 Chron 29.30. Chapters.  
8. Because, that unless the Magistrate be admitted to bear rule in causes Ecclesiastical, many absurdities follow, viz.  
1. That all that the Magistrate doth, though the help be necessary, will prove but officiousness or will worship, if he should not have a command for so doing: Or if the Magistrate;  
2. Should not be suprem of the Church, but onely of the Common-wealth, then might there be two supreams in one that should be over the World, or State, and the other which should be supreme of the Church, by which means we are required to give honour, to whom honour is due, and obey their superiors, might be at a stand, whether the Prince or the Pastor ought chiefly to be honoured, or these as competitors, might not know their subjection; for both could not be equal in dignities, which the Holy Ghost saith, Are not to be despised; or it would be further absurd viz.  
3. The Magistrate should not be Gods Vicegerent to rule in Gods stead, and have Gods power in ruling, who doth equally rule in Church as State, which Authorty is equally given to the Magistrates, whereby by God they are styled as Gods to the people. Having thus at large spoken of the fourth Proposition, the Church-officers, it remains that we speak of the    

V Proposition, which is this.  
That Gods blessed presence attends the Magistrates over-sight in the Church-Government.  
Having lately with some respect to Antiquity made this appear, 
Tripartite Remonstrance.  I shall onely at this time keep me about the compass of this last Centuary, in which let it content us to admire Gods goodness, which Mr. Rogers writeth of the Government of Q. Elizabeth, in which though there had been many errors, Schisms, and Heresies, yet thus he writeth.  
We are of one Faith, one Baptism, 
Mr. Rogers Preface to Doctr. of the Church of England.  one Body, one Spirit, have all one Father, one Lord, and be all of one Heart, against all wickedness, Superstition, Idolatry, heresy, and we seek with one Christian desire the advancement of the pure Religion, worship and honour of God: we are Ministers of the Word by one order, we administer Prayers and Sacraments by one form, we preach one faith and substance of doctrine, and we praise God hearty, 
The Church in Q. Eliz. dayes.  that the true faith by which we may be saved, and the true doctrine of the Sacraments, and the pure worship of God is purely taught, and that by public Authority, and retained in the book of Articles.  
So that upon the uniformity of Religion, principally contrived by Archbishop Parker, the famed thereof was so gloriously spread abroad, that Beza from Geneva thus writeth, Doctrinae puritas vigit in Anglia pure& sincere, Religion flourisheth in England; and so Zanchie from Stratsborough Per hanc reginam factam, by her, meaning Q. E. God again hath restored his doctrine and true worship; And Daneus also said, The whole world hath never seen any thing more blessed, and more to be wished, then in her Government.  
So now again flourished those apostolical times( as I may say) of unity and uniformity of doctrine in our Church; for then were there no contentions, nor dissentors, nor thorny and pricking disputation amongst us, about questions of Religion, Tantum res nobis cum Satellitibus quibusdam pontificiis( as Bishop Jewel said) we then skirmish onely with the Papists, as it was at the building of Solomons Temple, so it was with us then; we set on the building of Gods House, which is his Church, without din, without noise, and stirs, the adversaries without heard, and heard of our doings abroad by Pens of the learned, Jewel, nowell, Calfehil, and such other Architects of ours: to ourselves we were comely as Jerusalem, to our enemies, terrible as an Army of Banners.  
Thus the schisms and false doctrines, 
Gods presence did shine upon us, when Church-Government was zealously executed, according as the light thereof shined.  with Popery, being so notably rooted out, the presence of God so continued, that our faces did so shine, and we were so much the lights of the world, that it was an honour in all parts of the world, to be known to be an English man; and so for a good time we continued, the Church having the Sun and Moon under her feet, and upon her head a Crown of twelve stars flourished, until he that's but half an old man in Davids account, might have heard( the neglect of Church-Government, being first made too visible) How Englands, 
Dr. tailor, that writ the Book, entitled, The sour and the seed.  sincere and zealous Prophet, espying the Cloud that hung over the Church, deadness, remissnesse, pride, and security, the root of factions, and Heresies, did declare our declining, or over clouding of the light of our profession, which though the seed and tares were then but sown in the minds of men growing weary, or lifted up in well-doing, and singing of Psalms on the Lords day, at least was almost preached in every Family, was once quenched by the doctrine of Hell, the separation of Gods people from visible profession of faith in unity; the Prophets ever since have mourned, and preached in sackcloth, which leads me to speak of the last.   

VI Proposition,  
Which sheweth, that Rebellions, will-worship, profaneness, Schisms, and Heresies, are occasioned by the contrary forms of Church-Government, or through neglect of the Magistrates form of Gods own appointment.  
For the proving of which Proposition, though I had industriously 1560. illustrated the same with many examples, which extraordinarily happened before the Churches settlement; and some thirty years after, yet it pleasing God not to make use of my labours, diverting me from the remembering of these extraordinary actings in the infancy of the first Reformation, caufing me to wait till spiritual wickedness shal fill up the measure of its iniquity: I do therefore refer the Reader to peruse the Works of Mr. Samuel Bolton, 
Sa. Boltons Ar●aignment of error, Printed An. 1648.  and Mr. Tho. Edwards, in which the very root and branches of the evils of these erroneous dayes are discovered, whereby it seems to many( as though the sowing of Cadmus teeth, were the fulfilling of the Revelation of truth amongst us, in that every faction, opinion, or schism, striving by any base and uncharitable way, to make themselves great, and increase the number of their miserable enthralled or deluded proselytes, who, either commit sin in their separation, or can no sooner get strength, then they either rebel against their superiors, or would disgrace or make vile all those that have grace to deny their unbrotherly communion.  

Objections against the Magistrates rule in Church, made by Bellarmine, and other Papists.  
And also By Mr. Cartwright, and some others who are Answered by the Martyrs, and two of our renowned most Orthodoxal Protestant Doctors, Andrew Willet, and Doctor John Whitegift, &c.  
Object. The Prince( saith Bellarmine, de pontiff, lib. 1. cap. 7.) hath no Authority to give voice Diliberative, or Difinitive, in common counsels concerning matters in Religion, or to make laws Ecclesiastical concerning the same, onely they have Authority to execute the Ecclesiastical laws made by the Church.   

Dr. Willets Synopsis, p. 331.  
Answer, The civil Magistrate, by the word of God, hath power to make, and constitute ecclesiastical, and to establish the true Religion, and to see that all persons under their Government do faithfully execute their charge: Therefore that the Church-officers are to device laws concerning Religion, and the Prince onely to execute them, is to make the Prince their servant, and doth derogate too much from Princely Authority.   

Bellarmine.  
Joshua, David, Solomon, Josia, did deal in matters of Religion, not as Kings, but as Prophets.   

Dr. Willet.  
Nay, it was an ordinary power; for all the good Kings of Juda, besides, as Jehoshaphat, Hezechias, and other, did take care of Religion: This power also was afterwards exercised by Christian Kings and Emperours, as Constantinus, Theodosius, Martianus, Justinianus the Emperour, decred many things concerning Church-affairs, as how excommunication should be used. Carolus Magnus decreed, that onely the canonical Books of Scriptures should be red in the Church, and chargeth all Bishops and Ministers to preach the word.  
Augustine saith, Ad fratres in Eremo, 
Two edged sword in the hand of the Magistrate, expounded by August.  Tunc fustitia dicitur gladius ex utraque parte acutus quia hoins corpus ab exterioribus inju rits,& Animam a spiritualibus molestiis praeservat: Then justice is rightly called a Sword with a double edge, because it doth defend the body from external and corporal wrongs, and the soul from spiritual vexation; that is, the sword of the Magistrate, serveth as well to prune the Church, and to cut off all errors and Heresies in Religion, as to destroy the vices and corruptions in manners. And that Councells, &c. Thus did own the supreme Magistrate; he further writeth in his 7. General Controv. page.. 343.   

Bellar. Papist Object. against Hen. 8.  
The King is not the supreme head of the Church.   

Bishop Cranmer Holy Martyr, Answereth.  
Answ. The King is the supreme Head of the people of England, both ecclesiastical and temporal, which are the visible Church: but Christ onely is the Head of the Church, that is, of the faith and Religion thereof, &c.   

Papist.  
The Magistrates are onely to be executioners, not Judges of Heresies.   

Dr. Willet.  
Answ. This hearing, Judgement, Sentence, and condemnation of heretics, belongs to the civill Magistrate, Thus testifieth Mr. Philpot, Holy Martyr, saying; I seek not to be my own judge, but am content to be judged by others; so that the order of Judgement in matters of Religion be kept, that was in the primitive Church, which is; First, That God will by his word be sought, and thereunto both the spiritualty was gathererd together, and gave their consents and judgements. Mr. Fox pag. 1807.   

Objections. made against the Magistrates rule in the Church, by Mr. Cartwright, answered by John Whitegift.  
Objection, Unto Ministers, Seniors, and Deacons, the whole Regiment of the Church is committed, unto which, John Whitegift thus answereth; This is to spoil the Magistrate of all Government in Ecclesiastical matters; for if the whole Government of the Church be committed to Ministers, Se●iors, and Deacons, what Authority remaineth to the civil Magistrate?   

T. Cartwright.  
Object. In the 2 of the Chronicles, ch. 19. vers. 11. Mr. Doctor may see, that there were a number appointed for the matters of the Lord, which were Priests and I evites; and there were others also appointed for the Kings affairs, and matters of the Common-wealth, amongst which were the Levites, which being more then could be employed by the Church, were set over civil causes.   

John Whitegift.  
This is alleged by Sanders the Papist, against the lawful jurisdiction, which we have given to our Prince( meaning to bear chief Rule in matters Ecclesiastical) which hath hitherto been maintained by burning, meaning Martyrdom. But let this rest, I will in few words declare( saith Whitegift) that this place maketh flat against you, for who placed the Priests and Levites in Jerusalem, for the judgement and cause of the Lord? or who prescribed them what they should do? or who gave them that Authority? Did not Jehoshaphat? the text is plain, Jehoshaphat had chief Authority and Government, both in things pertaining to God, and in things pertaining to the Common-wealth; but for better execution of them, the one he did commit to be executed by Amariah the High Priest, and the other by Zebadiah, a Ruler of the House of Judah, even as the Q. majesty being supreme governor in all causes both ecclesiastical and Temporal, commits the hearing of the Ecclesiastical matters to the Archbishops and Bishops, and of the temporal matters to the Lord Chancellor.   

T. Cartwright.  
The Emperour Constantine, permitted the Bishops, Elders, and Deacons of the Churches, to make laws either by correcting, adding, or making new, if need be.   

John Whitegift.  
I learn in Eusvbius, 
Euseb. 1. de vita Const.  lib. 1. de vita Constant. that Constantinus is called as it were a general Bishop appointed of God: That he also called Synods, and placed the Moderator in them. &c.  
The continual practise of Christian Churches( in the time of Christian Magistrates, before the usurpation of the Bishop of Rome, hath been to give Christian Princes supreme Authority in making Ecclesiastical Orders and laws; yea, and that which is more, in deciding matters of Religion, even in the chief and principal points, &c.  
And that Book, and Chapter of Sozomenus, by you quoted, declareth the same; for Bishops, 
Christian Princes have exercised Authority in causes ecclesiastical, Zozo. l. 1. cap. 17.  that came the counsel of Nice, committed the hearing and determining of Controversies to the Emperour, which argueth that it was then a common and undoubted opinion among them, that the Emperour had Authority to judge in their causes.   

T. Cartwright.  
And by whom can matters, and orders of the Church, be better ordained, then by Ministers of the Churches? because they are best able to judge of the learning and ability of those that are the fittest; it is also good, that therefore the Ministers and Governours of the Church, should appoint and decree, such ceremonies and orders, as appertaineth to the Church, about which they are wholly conversant.   

John Whitegift.  
This is a Reason of Mr. Harding in the same cause, but it onely proveth, that it is most convenient and necessary: That Bishops and Minister's of the Church, while they be learned, and godly, may have the debating and deciding of matters in religion; neither doth this derogate from the Prince in the same causes: we see that in atters in Law are determined by Judges, and Lawyers, and yet is not the Authority of the Prince thereby abridged: But what if all the Ministers of the Church, or most of them be corrupt and ungodly, as it was in the beginnings of the reigns of Hezechias and Josia, and as it hath oftentimes been, must all be committed to them also.   

Other Objections against the Magistrates Rule in the Church.  
Object. The Magistrates cannot discharge the duty of Doctrine, worship, and discipline; nor can they Ecclesiastically compel others to do their duty.  
Answ. This Objection was answered by Bishops Stokesley, in Hen. 8. dayes comparing the supreme Magistrates Government in the Church, to the admiral in the Navy, who though he could not know how to steer a Ship, yet in that he could command the Martiners to sail at his appointment, is therefore chief governor in the Navy, as the Magistrate in compelling Gods House to be filled, and requiring the Ministers &c. to do their duty, is the supreme in causes Ecclesiastical.  
Object. The Magisirate is none of Christs Vicar.  
Answ. No, not as a Vicar is under a person; but in a Scripture language, we say, the Magistrate is Gods Ministers to command all Vicars, Parsons, Pastors or Presbyters, however the World or Church so calleth them, to do their duties in the Church as they shall be placed.  
Object. The supreme Head of the Church is a papal Title.  
Answ. No, except we should judge the Magistrate an univerall Head without exception: But as the supreme is called the Father of the Church, 
Nulli Apostolorum ecclesia tanquam captiti subjici●ur Whitaker Contr. Duverum. p. 463.  and as these in Authority, He is the head of the Church, or all Families united to serve God within his dominions onely: But that any is Head of the Church, as the Pope pretends, is denied.  
Object. The Magistrate is a Creature of the peoples making.  
Answ. Though the people through the influence of Gods presence, are constrained to invest or Crown a supreme Magistrate; yet it is God alone the Lord of Host, that pulleth down own, and setteth up an other as he pleaseth, which are called Gods, because they have all rule upon Earth, as God himself in Church and State, as his Vicegerents.  
Objct. It was about 300 years after Christ, before any of the roman Emperours that subdued the World, Luk. 2.1. became Christians; and yet all power of Church-Government was dirived from Christ to the civill Magistrate.  
Answ. Though there was such a time under the Law, and such a time hath been under the gospel, when that Ezra the Priest, and the Apostles, did rule the Church without Magistrates, which times were foreseen by Gods Prophets; yet as the Magistrate prophesied right of restoration, is fulfilled; their former vacancy is no more to be objected against them, then we may deny the Jews to be restored again to their former privileges, because they have for many years been shut out or excluded.  
And though as 
Convocandi concilia praecipium hoc est munus Magistratus, quòd si ut plerumque accidit officium suum neglexerunt tunc certè pastorium munus prospicere quantum in se est ne quid ecclesiae Christian aedetrimenti accipiat Beza confess. Chr. fidei cap. 5. p. 112.  Beza saith, in such a case when Magistrates do not Rule: The Ministry are to take care of the Church, yet as the great Honourer of the Martyrs saith, 
Willets Synopsis papismi, p. 391 Concerning the rule of the civill Magistrate in the Ch.  Though we deny not, but in time of persecution, the Church hath wanted its Magistrates, may as a Vineyard bring forth fruit without a hedge; yet it cannot but be spoiled without a good Magistrate. The wild Bore and beasts of the field may break in upon i●, having no hedge. The child being in the womb, though it have as yet small use of the head that is fed by the navel, though it have linaments and proportions of a human body, yet it wanteth the perfect beauty, till it be born, and the head receive its office; so may the Church have a being in persecution, and the want of the Church be otherwise supplied; but its not beautiful till the head be set up, and the Sword put into the Christian Magistrates hand.   

The Conclusion in a word of general Application.  
Recapitulating, that the Magistrates Government in the Church is, Jure Divino, or by Gods own appointing, and that all the Objections to the contrary are answered by some of the most pious and Orthodox Protestants; and that all contrary forms of Government, as they have any thing of God in them, are owned in this of the Magistrates Church oversight, in which onely Christian unity, truth, and righteousness is preserved, and unto which the blessed presence of God( as faithfully executed) hath ever attended; and the many Schisms, Heresies, profanations, and Rebellions in contrary forms, are too much occasioned.  
Therefore in the spirit of a forewarning Prophet, this may be said;   

To the Pope.  
Thou mayst see then O Pope, 
2 Thes. 2.  how much thou art the man of sin, in that( as it was prophesied) thou exalts thyself in the Church, 
See Bishop Jewel, 4 Artic. p. 174. Greg. lib. 4. Epist. 32. c. 36.  above all that is called God, or that is worshipped, which is the Magistrate, for which cause the holy Fathers, and Gregory, especially provoked( as it were) with the visible appearance of thy aspiring usurpation, cried out thereof as the Precussor Antichristi fumosum seculi Typhum& Nomen blasphemiae, The fore-runner: of Antichrist, puff of vanity, and name of blasphemy. Repent then, and cast down thy Triple Crown, and disrobe thyself and all thy purpurati, and become clothed with humility and zeal, as the Pastor of the Lord Jesus; repent thee of thy sins, or hear the voice of God calling on the election; come out of her my people, or otherwise thou shalt remain in thy sins, and receive of the plagues which are prepared for Antichrist.   

To the Brownist, and such like, that deny all Churches, but themselves in their ruling.  
Its your hypocrisy, or ignorance, to pretend unto Christ, and yet contemn to be ruled by his Church-officers, which are not yourselves, but Magistrates, Pastors, and Presbyters, which he hath expressly appointed to rule over you, Heb. 13.17. May you not fear the wo● that is pronounced against those that despise Government, and speak evil of them that are in Authority; for either you must be the body, and imagine that the body must rule itself, which is most foolish, untrue, unreasonable, and contradictory to grace and experience, or you must judge yourselves to be but members; withall, which unless you shall communicate with the rest of the Body or Church, is no less absurd and unequal: And if you shall wave all Scripture and Reason, yet methinks experience, and the cursed fruits that come of separation and usurpation of Government, might sufficienty inform you to cry down your way, as Christ did the Fig-tree under the Gospel. For let there be never so many plausible pretences, yet no other fruits did appear, but the cursed Briars and thorns, and crooked path of Schisms, Errors, Heres●●s, and Rebellions: Now shall you not then deny yourselves, and submit and prosper, and thereby glorify God, the God of order, in living in union with all Saints under the Magistrates over-sight, which is of Gods own appointment, contrary to the will-worship of your own devising.   

To the Independents, Prsbyterians, and such who are moderately Episcopally inclined.  
In you there is so much Grace and Learning, and so much of the public spirit of the Lords Prophets, who did ever own God, the God of order; that methinks I see you long since all standing in the way of peace and truth, ready to offer up yourselves and flocks to be embodied with all other Saints under the Magistrates oversight; the want whereof is such a burden unto you, that methinks I hear you complain, that you have multiplied more Altars then sacrifices; and that to see some perfecting of the Church catholic, the the communion of Saints, is part of the price of your high calling, which if ye shall preach indeed, and practise accordingly, there shall be no cause to complain of thin Congregation, nor of the deadness in duties: nor shall be there a Gap left for the little Foxes to eat up our Vines; or if they shall deceitfully enter, we shall not fear but in this general oversight, either in the Congregations, Presbyters, or general Assemblies, the most subtle ones shall be ensnared in their own craftiness, ye shall all be as one in the unity of the Articles of saith and Government of the Gospel.   

To the Quakers, and for-sakers, that either set up their own form, or deny all forms, Ordinances, Prayer, scriptures and Government.  
To consider how you once professed, 
Mr. Prynes Book concerning St. perseverance.  and then shined, might provoke a man to question Mr. Prynnes Book concerning Saints perseverance; or in you the backslyding of Professors, in the stars falling to the Earth, is fulfilled in part, as it hath been, and will be hereafter; or as the Prophet of Christs primitive Church fore  told us, also that of our selvs shal men arise, speaking perverse things to draw away Disciples after them, or at least you are the wise Virgins that have fallen asleep, which by this, if you be awakened, to return unto your first Love, the bosom of your Mother Church, from whom you are fallen. Then will you make conscience to bring your Children to the Ordinance of Baptism, and with them embrace the faith or Apostles Creed, and aclowledge the Church, and the Magistrates over-sight, so that all your former falling shal be your rising with Augustine, who said, periîssemnisi periîssem, you had perished if you had not perished: Oh certainly, there is is a time for your awakening unto Reformation: for I am very much blinded, if some of you have not been formerly called, which if it so appear, you shall be renewed by repentance, and profess Reformation.   

To the supreme Magistrate, unto whom the chief over-sight of the Church is committed Jure Divino.  
To speak unto you, O supreme, the Almighties Vicegerentr, 
simeon Metap. in vita Ambr.  ruling as God in Church and State, in the words of Amborse, to the Emperour Arcadius. Tell me whether, if any would insert base and abject Stones into your fair and spacious Crowns which you wear upon your heads, would you not be offended with him? How then shall ye be willingly disrobed of divine Right, in causes ecclesiastical? Doth not God rule over the Church, or is there any rule or power that is in God, which he would have exercised upon earth, that is not given unto you? certainly you that be wise and conscientious, cannot now be complemented, whom God hath made the Fathers; yea, nursing Fathers of his Church, to be over-clouded with the unseeming Titles of his pretended Holinesse children, or which is no less strange, Hustròn Proteron, that any should rule in the Church without you, or to subject your Authority, to put their laws in execution, which you never ratified nor commanded.  
You see what work you have to do, to pluck up and plant, for want of which now Churches, like the natural grass, will over-grow all the Herbs with disorders, which if they increase, or if God shall pluck up his vineyard,( as hath been before declared) the husbandry of the world, and our worldly possession, shall pay sharply for it.  
A people that will have no Church, are too proud to be commanded by any Magistrate; neither can any supreme( though their own election) be longer found secure, then his competitors find them advantage to promise unto them, liberty &c. inconsistent to Government, peace, and godliness. But on the contrary, resign not up your Rights, or suffer not the fire to go out of the Altar, and then let them plot, and plot again; yea, let them do the designs of Jannes and Jambres, that withstood Moses, or like Tobias and Sanballet, and the false Prophet Shemiah; let them oppose Nehemiah in the building of the Temple, yet they shall not prevail, though the Gates of Hell should be opened wide for their assistance.  
FINIS.     

THE Reformed Protestant's CATECHISM, WITH ANNOTATIONS: IN WHICH The Apostles Creed is unveiled, as comprehending mysteries of Salvation, Lord's-day, and private worship, &c. UNTO WHICH The Church-Government By Scripture Bishops, Presbyters, Pastors, All Dependently united under the Supreme Magistrate Jure Divino is also discovered.  Let us hold fast the profession of our faith without wavering. Heb. 10.20. Aug. de vera Beligione. 
Ecclesia Catholica utitur gentibus ad materiam operatioms suae, haereticis ad probationem doctrinae suae, schismaticis ad documentum stabilitatis suae, alios invitat, altos excludit, alios relinquit.  
London, Printed for M. I. and are to be sold by Tho. Parkhurst, at the three Crowns, at the lower end of Cheapside, over-against the great Conduit, 1658.   

To the Ministers of the Gospel that Baptize in ENGLAND, &c.  
In the Name of God, Amen.  
My much beloved, and honoured Brethren!  
IN that the Lord hath now in his own good time and special mercy, in some good measure accomplished that Reformation which he calls from heaven, 
The second general visitation of God in his Church in this Centuary.  to be professed and established in this his second general Visitation of his Church in this Centuarie. And seeing you are the chosen Ministers unto whom the over-sight of the flock is committed, with which we must walk in the Church as Aeneas out of Troy, when fired with the enemy, with zeal, and yet so compassionated, 
We must not out-●ace, or reject the weakest of the Church in public profession.  as not to outpace his little son Ascanius. Let it not then seem strange that I do present unto you, unto whom it most appertains to know the mysteries of the Kingdom. Some small taste of the strong meat that our fore-fathers store-house affords us, which they gathered out of the Lords Vineyard, in conjunction with the milk which is provided for some Lambs of Christs fold in this Catechistical instruction.  
But this is not all in which by some I may be judged to be presumptuous, it being my peace and faithfulness to sithen my spirit, In the name of God to beseech you to lay it to heart.  
1. 
It ought to be laid to heart, that any that pretend to know God, should not worship God, or submit to God's order.  That some of our flocks, like those in the Prophet Malachy, should through pride be stout-hearted to speak against the Lord, in contemning the Order and Ordinances, and to have a design to famish their Pastors.  
2. That though the Apostles Creed be the Symbol and garment of the Christians profession, or catholic Church. Upon the profession of the Articles thereof Christ built his Church, which in the profession and defence thereof, is as the pillar and ground of the Truth, in which all particular Churches, 
The Apostles Creed to be confessed in the congregation, and professed at baptism.  members of the catholic, are harmoniously united, and as by a hedge protected and separated from all schisms and heresies; yet nevertheless we are so negligent or supine to our former practise, that there are too few of us that are now found conformable to our standard-bearing brethren, that are com●ant in standing up at the confession of the Faith of the Apostles Creed in the public Congregation, and in admitting of the profession of the same at Baptism. 
Christ our sacrifice should bee held forth at the Lords Supper, ●rom which no Believer should be withholden.   
3. That we may more and more be spiritualized to day, as the Saints were yesterday, in evidently holding forth Christ crucified, as the onely once offered propitiatory sacrifice of our Redemption, which the primitive Churches did every Lords-day at least( as is within proved) commemorate: And yet that none might be suffered to receive, that refuse to communicate with other Saints, that believe the 12 Articles of our Apostles Creed faithfully examined.  
4. 
Presbyterial Government, or that Church government in which Pastors Pre sbyters, and Bishops, are dependently subordinated under the supreme Magistrate is Jure Divino.  That the Saints that profess the same Faith and Ordinances as they have attained, may strive to be unitedly presbyteriated, and submit to Scripture-bishops as members thereof, being subordinated under the supreme Magistrate; that in the three-sold order, Pastor, presbytery, and supreme Magistrate the Church may be governed Jure Divino, as from the beginning.  
5 That the good that did accrue unto the Church in the subscriptions Anno 1562, 1571, and in the 13 Q. Eliz. being prudentially considered, we might petition, that such a presbytery that Paul joined with in the Ordaining of timothy might be established; that none might in futurum be suffered to preach, but such are Ordained; in regard that presumptuous preaching like Sauls presumptuous sacrificing, 
None to be suffered to preach, not ordained.  hath ever Corah like occasioned either the destruction of themselves, or of the Church and Nation where they have been tolerated, the high contempt to Christs Commandment, and Holy order.  
6. That we may zealously desire, 
National Fast-days to obtain Gods mercy, and dive●t Gods judgement, may be use sully established.  and accordingly to the utmost of our power set down some daies apart every year for public Fasting, to find out and bewail the sins, that may occasion thee with drawing of Gods merciful presence, or cause a National judgement.  
7. That we may in like manner petition, that some may be qualified inevery parish, to be authorised where there is no Justices of the Peace, 
It were a mercy that some were qualified in every parish to see the sabbath day duly sanctified.  to sit every week upon the trial and punishment of Sabbath profanation by all sorts of people.  
That in these things which I have here moved, to put your pure minds by way of remembrance, you know better then myself, it is but to blow upon the live coals that a●e taken from the Altar, by which means the truly zealous shall shine more clearly, that are best able to hear Christ speak in his members, and look up unto God to answer his mind, in his long forbearance and waiting for a throughout Reformation, in which all the Saints may be united and gathered; which to see effected, how may we be encouraged with old Father Latimer, to devote some time of every day for to pray for the propagation of the Gospel; and that God would bless the exalted power to be herein instrumental, that the threatened judgments of God may be diverted from this secure Nation.  
The Lord rebuk Satan, remove prejudice, prelate call pride, schism, or Church-faction, with worldly compliance, and Serpentine wisdom, &c. The Lord visit us in mercy in this midnight time of darkness, security, and causeless separation, that we may be awakened with oil in our Lamps, to work in God's Vineyard.  
Oh pray, that God would make his Saints one in these subordinate Nations; that Schism may be as much disowned in the Church, as Rebellion in the State: since the one may be the destruction of the other. The Lord increase our Faith. The Lord make the Magistrate acacknowledged by all Saints, &c. 〈◇〉 Moses in the Church, and the people to be the Seal of the Ministry: The Lord be with your spirits, Amen.  Written by William Kaye, 
 your brother in the Faith of 
 the Gospel.  

To the unbaptised IN England, &c.  
In the Name of God, Amen.  
MY little Children, of whom I travail in birth, until Christ be formed in you: It hath pleased God, that the great controversy begun at your births, hath so long continued, that some of you might almost judge in the matter. However you know you stand unbaptised, and that it is your duty to pass the Ordinance of baptism: And now least in you the undeniable subjects thereof, in whom the foundation is most clear: as in the days of the Apostles) any miscarriage, might by any means be occasioned.  
I do therefore present unto you the unveyling of the 12 Articles of our Christian faith, 
H. Nichol. Divin and Philos. dissected.  called the Apostles Creed: in allegorizingly contradicting thetruths chereof. All these woeful Errors, Heresies, and schisms which you have, or may too soon see, have had their rise and continuance amongst us.  
Which evils with the devil and all other of his works, though you must Renounce in baptism.  
Yet though I dare not prescribe with that holy Bishop and Father of the Church, 
Gregor. nazianzen.  the thirtieth year for baptism; Or precipitate you as Turks do their children, to profess as soon as they can say, I believe in God, and Mahomet his prophet, at the time of their Circumcision: that though I do not also press the conformity to that Ceremony, which is used by some in standing up at the Apostles Creed: at which time they draw their swords, in token that they are resolved with swords to defend it.  
Yet my prayer to God for you is that you may in God's Name be Baptized in the acknowledgement of this Faith as soon as may be. And that if any of you shall be called to be the Lambsouldiers, that you would either defend the Word, out of which this Faith is collected, or suffer the sword to cut and mingle-mangle you all to pieces.  
And yet is not enough that this be onely done, but you must be so deliberate, faithful, humble and charitable, in this your undertaking, that you ought to judge it better not to know baptism, then that any pretended Church, or an Angel or Archangel from heaven should Baptize you in the way of Separation, from the Communiou of any Saint in the whole world, that believes these XII Articles of faith, as they are explained by the All-Christian Protestants.  
For it is no light matter to be Schismatical; in that thereby spiritual murder against the body of Christ( through pride and uncharitableness) is too apparently occasioned, whereby the mouth of the wicked is justly opened to blaspheme God; as they see that saints that call God Father, shall not communicate together and walk as Brethren, but rather as enemies one towards another.  
Of which sour grapes( though some of your Fathers have eaten;) you must not taste; which if God give you grace to refuse, all men will call you Reformed Protestants; whereby the true Church is distinguished from Papists, and schismatics; And thereby you shall stand in the gap, and shall be called the Repairers of the Breaches; your baptism shall be your Frontlet, ye shall keep the fire on the Altar, to be as honest as you are zealous. ye shall shine indeed, and shall be called the Blessed Generation.  
Remember, you are forewarued: This is the stretching of Gods Arm, to led you in the way of salvation.  
Grace be with you all, Amen.  Written by William Kaye, your fath-er 
 like affectionate friend, in the Apostolical 
 faith of the Gospel.  

THE Reformed Protestants catechism. With Annotations.  

Question 1.  
What account is that which you can give of the light that is in you?   

Answer.  
IN the beholding of the a Creation I see the b invisible things of the Creator, 
Creation.  
Law.  whose Law I find c written in my mind: which as I obey, or disobey, 
Conscience.  my d Conscience doth either excuse or accuse me: and I do also see, that though the Sun of common e providence doth shine upon all men, 
Providence.  yet God is so much f offended with all ungodliness, that all men are punished by God in this world either with g spiritual, 
Judgments. Blessed. Faith of the true Religion●  or h temporal judgments, that live in their sins without i repentance: But they are blessed that live and die in the k Faith of the true Religion. a Psal. 19 1. b Romans 1.20. c Rom 2.14. d Rom. 2.15. e Gen. 22.8. f Jerem. 44.4. g Psal. 81.12. Rom. 1.21, 24. h Col. 33 vers. 6. i k 2 Tim. 4 7, 8.  

Annotations upon the first Quest. Light in us.  
If Fathers and Philosophers haesitaverunt did not concord in their determinations concerning the Light which is but Natural, 
Ficin. lib. de lumine cvi nec durit●a resistit necspatium.  which neither hardness resisteth, nor space leaveth; much more may the Light in us, being a ray of infinite majesty, be in itself supernaturally incomprehensible.  
That every one almost pretends to speak of the knowledge of the Light in us, discovers more of hearts flattery and delusions, then otherwise.  
Light is like the New-name in the white-stone, which no man knoweth, but he that receiveth it.  
Wee are naturally such children of darkness, that the fore-skin of the heart( folly, errors, and sensuality) doth overcloud us, until we be anointed with the eye-pleasing of Christ the Light, by which we may, and not before, be ravished in the beholding of the nature of Grace and virtue, and may abhor ourselves from the sense of our natural sinful cursedness.  
Light in Christ makes us Godlike, to know good and evil, which before we pervertedly misapprehended: wee take the shadow for the substance, and embrace the body of sin from the shadow, some appearance of goodness.  
To pu● out the light we have, and not to seek that Light in Christ which we might have, 
Learning is lights spectacles, by which they will not look that have no light in them.  should less content us; Or we should be less content to be spiritually blind, then though we were totally deprived of our natural seeing: for the recovery of which, how have men sought unto Christ, and yet how little or nothing is the other regarded, it may therefore be said of Light, what is spoken of learning, It hath no enemy but the ignorant.   

Annot. of Creation, in 1 Quest.  
Which by divine providence hath continued about 6000 years, according to Saint Augustines and Melancthons supputations.  
To look at the Tohu Bohu {αβγδ}, or the first matter so called, and that it should be made of no thing; and yet that all things should be formed by the Word of God, moving or brooding upon the waters, 
Creation is the first& greatest miracle.  as Tremellius renders it; makes Creation to be the first and greatest miracle, on which we cannot further rationally contemplate: But in beholding of the Earth hanging in the Air, about which the great Lamp of heaven every day shineth and moveth, and reflects upon the contemplator man, the little epit●me of the Creation, but in this also we must be constrained to cry ou●, and say, How wonderful art thou, O Lord, in all thy works, fearfully and wonderfully hast thou made me. Nay the lowest object that we may tread upon, is such a glass, pair of stairs, and book, that thereby we may ascend to behold the Creator in the Creation: Forall the goodness, sweetness, power, and beauty are but the streams 〈◇〉 Divine influence: 
Psal. 94.  He that planted the ear, shall he not hear; and he that made the cic., shal he not see: Deus est mundus explicatus, Creation is Gods revelation: He is unworthy to be judged a rational creature, that thereby seeth not God the Creator so as to worship him.   

Annot. of the Law of God, in 1 Quest.  
In Hebrew it is called Thorah, in Greek {αβγδ}, which implies the distributing to every one their duty: Calvin compares it to a glass, 
Calv. Inst.  by which our weakness and iniquity is discovered: For as Mr. Rogers saith, It is a torch in the hand of God, whereby he doth search and find us out, and by it as his Baylie, God doth arrest by his own authority.  
The Law is not therefore to be onely looked upon reducible to the ten Commandements: the most gloriously expressly revealed Law, perpetually binding us, affirmatively teaching us what we must do, and negatively forbidding us what we must not do: But the Law is the condemning power, to convict us also of all our sinfulness; whereby it is our Schoolmaster to bring us to Christ, as sick and poor, that we may be cured by the faithful touch of the application of him.  
As the Law was visibly written in two Tables, to be red by sences, so by the eye of faith and reason, and by the inward hearing of the soul we may see it, and hear a quickened conscience speak of it, unto which the Spirit calleth all to judge by the truth thereof in times of errors and profaneness, saying, To the Law, 
Isaiah. 8. ●0.  and to the Testimonies; if they speak not according to this word, it is because there is no light in them.  
This is the old and good way, 
The old may Jor. 6.16. Essi●. 1.17.  in which David-like Saints meditate day and night that they might walk in: of all ways most pleasant for Christian Pilgrims, sweeter then hony, more precious then gold, yea then fine gold; in walking in which Saints have so delighted themselves, that the Statutes of the Lord hath been their songs in the house of their pilgrimage, and are approved of to be found sound in Gods Statutes: those that are lawless are saithlesse.   

Annot. upon Conscience in the 1 Quest.  
Which as chrysostom saith, 
Chrisostim Ge●.  is a suffieient good master; which Martyr saith, non est omnibus partibus ve●um, which is not in all parts true, for it behoveth conscience to be formed according to the Scriptures, that it might teach, accuse and defend, such a Master Chrysostome meant of, even a Master of Records of the spirit of truths writing. For as Saint Augustine writeth to Alisius, Id imprimis est providendum, ●t Conscienti●as; it recta: 
〈◇〉 ad A 〈◇〉.  we must specicially have regard that our Conscience be right, which if it be, then Conscience like our Intellect will be found, to be either Theoritical, or practical; for which cause it is commonly called both Judge and witness; The great eye of the soul; a practical syllogism, in which the mayor, Minor, and Conclusion as the parts thereof are to be considered.  
The Law before hinted is the mayor; the Minor or second part is the application that we make, whether the Law be obeied, or disobeyed. Third part or Conclusion, is the Approbation of the sentence; as for example.  

mayor. Cursed is every one that keepeth not the Law.  
Minor. I have not kept the Law.  
Concl. Therefore I am cursed.   
Here Conscience from the Synedisis 
Conscience is a syllogism.  codemning the soul, by faith we look at the peace offering to justify us, in which we being found reconciled, Conscience thus again argueth.  

mayor. Every one that through faith in Christ obeyeth the command of God, according to his Conscience is accepted in Christ.  
Minor. But I have obeied God accordingly.  
Conc. Ergo I am accepted in Christs righteousness.   
As a Believer carries the comforts of his Conscience to Heaven, so the damned soul carries the condemning part to Hell, to blow up the fire, and aggravate the sin that the soul died in without Faith and Repentance.  
Though in this life some wicked mens Consciences are scired and unsensible, yet it appears, that God doth no sooner prick with the sword of the Law, then Conscience feels the finger of God; which made them cry out, saying, Men and Brethren, what shall we do to be saved? Act. 2.37.  
A ●ounded Conscience without Christ to heal it, is most intolerable; as aseired conscience never wounded that Christ might heal it, it is most certainly damnable; 
Joh. 3.14.  for which cause Christ as the Brazen Serpent is lift up that every wounded Conscience might look up and be sanctified, justified, and comforted.   

Annot. of Providence, 1 Quest..  
In which every Creature, quatenus Creature, hath some Lot or Interest.  
It is the great Counsel of God by which he doth all to work for the best for all. 
Psal. 33.11 Sir W.R. Emblems. E●icures deny providence. stoics make it to be onely necessity. Perepaticks ascribe the Influence of stars. Pronidence Prescience. Predestination. how differing. Scriptures holding forth Providence. Jo● 10.8, 9, 10, 11, 18. Psal. 147.8.16. Prov. 5.45. Psal. 22 10 the books of Rut● and Job. psal. 139.5. 2 S●m. 2.6. Deut. 30. Is. 38.5. Jer. 10.23. Prov. 21.1. ● Cor. 12.6. Ezeck. 14.21.   
Providence is Charactered out by some with a great eye beholding all things; It is called Mundi Gubernatio, the Governing of the World; vulgo {αβγδ}, the foresight of God: It is derived of {αβγδ} which implies to run before, from whence Providence is called a provision, procuration, care. For the earth could not stand the twinkling of an eye, if God should withdraw his providence or government.  
Providence differs from prescience, and predestination; prescience is Gods knowledge both of good and evil, whereby the eye of the Lord beholds both the evil and the good. But Predestination is the immutable counsel of God to save the Elect.  
Providence hath in a most special manner regard to the creation, whereby the eves of all things do look up unto God, who thereby is is said to give them their meat in due season.  
It must not satisfy us, if here we have a right to find out God in common mercies, except we do seek to see Gods good will to us in Christ, in whom wee are predestinated to the Adoption of Children Ephes. 1.2, 4, 5, 6.   

Annot. of Spiritual and temporal Judgments. 1 Qust.  
God cannot sooner open his Quiver, and sh●ot his temporal Judgments whether his four sore Judgments, Sword, Famine, noisome beasts, and pestilence; 
Psal: 78: 14 1 Sam: 5: Soiritual judgments, Psal: 81:  or more lightly touch any but with the finger of his known displeasure, tending to the loss of land, estate, friends, &c. but Heathens inquire after the God that smiteth them.  
Yet that men are given up to to vanity of mind, Errors, Heresies, schisms, inordinate affections, pride, delusions, sensuality, prodigality, lusts, seared consciences, and reprobate minds, &c. as long as Jesurun like, they can enjoy themselves in worldly faction and security, so long as God shall not make the law flash in in their faces, as it is said of the widow, they are well content to live in the pleasures of the flesh, though they be dead while they live.  
Judgments may not be taken for Crosses, 
Threefold crosses proper to Gods people:  whether they be called Castigations, with which David was afflicted.  
Or secondly they be Probationes fidei, trials of faith, with which Job was exercised.  
Or thirdly they be Testificationes fidci, witnessebearing of the faith or Martyrdom, in all which suffetings God doth not withdraw himself in mercy totally from his peculiar people.   

Annotat. upon Repentance in the 1 Quest.  
In Hebrew it is Tshuba, Turning; in Greek {αβγδ}, anxiety after the offence is done; and {αβγδ} after wit, wisdom, or consideration; both implyed in the word Nachan which signifieth irking, or grief justly occasioned: hence the latin words penitent●a and resipiscentia, which Erasmus expounds to understand our selvs after the fact, which Repentance is distinguished into natural, legal, 
Threefold rrpentance, Natural, Legal, Evangelical.  and Evangelicall. natural repentance is that which Esau was said to repent him of, Legal repentance was sound in Judas, and Evangelicall in all the Regenerate; which as Saint Ambrose, 
Penitentia est plangere Ambros: Paenitentia est ultio, Aug:  and Saint Augustine observe, consisteth of a holy revenge against sin, as is said by the Apostle 1 Cor. 7.11. The heart must be broken, not as we break Iron, which remaineth Iron still; every piece retaining its hardness that it had before breaking: But our hearts must be made tender, very sensible of God, sin, and holinesse, which before we shall experience, 
Mortification and vivification the parts of repentance.  the fire of the spirit must draw up the due of penitent sinners, that they may drop out of our eyes, or we must so sorrow, that mortification and vivification, death to sin, and life to righteousness, which are the fruits& parts of Repentance, may be in us.  
Except we could justify our selvs, or that sin were not damnable; How shall not the knowledge of sin work death in us? 
The mystery of salvation in comparing Numbers 21: with 1 Joh: 3: 14: and Joh: 12: 32  and shall not his love that made himself a sacrifice for our sins, be able again( faith working by love) to quicken us, in that from the sense of death, as those that are bitten by the fiery Serpent: we are but onely commanded to look up to our sacrifice, which if we do, we are quickened or levied from sin. This is to repent unto life, or gospel Repentance.   

Annotat. of the Blessed, or Blessedness in the 1 Quest.  
Though Augustine tells us that in his time there was 288 opinions of blessedness, 
Aug: 19: lib: de Civit Dei:  which wisdom reduced into four states or conditions; Riches, Pleasures, Honour, and Contemplation of the idea of all excellencies. Yet in the judgement of the Apostles, and all penitent Saints; we must conclude, as it is said, Blessed is the man unto whom the Lord doth not impute sin, to him that hath right in the only soul saving sacrifice; for of such it is said, no good thing, neither blessings temporal or spiritual, will God withhold from those that live a Godly life, and that finish their Course in the saith of the gospel.   

Annot. of the Faith of the true Religion, or Gospel, in quest. 1.  
That is the true Religion which is one and the same, as from the beginning, 
Religio vera dicta Philosophiae Chry. in orat. de libello repudii.  though in respects of degrees of attainments, or the powring of the Spirit, it hath had and may have( places considered) its beginning and growth, infancy and manhood; yet as it was over-clowded under the Law and Prophets, it was and is the same with that which in the fullness of time burst forth out of the clouds in the time of the Apostles: 
Religion à religando implies to be bound unto God, Lact. as all that are baptized ought to be wherebythe 12 Articles of Faith were called Tessera, or Symbolum Christiani, Indentures of our Obligation to our Faith.  so that if we consider the faith in relation to the sacrifice, with that which is commemorated in the sacrificing of Christ in the Lords Supper, we shall clearly find all the Twelve Articles of our Christian Faith and worship, implicitly held forth in the doctrine of the Altar, on which Christ was offered to God the Father, in which Father, Son, Spirit, Church, Remission of sins, and hope of Resurrection were implied or declared:& therefore the 12 Articles of our Christian Faith, or the Apostles Creed, may be called the Faith of the true Religion, Christ being yesterday, and to day, and for ever the same: the New Testament differing nothing from the Old, but in way of Reformation.    

Quest. 2. What is the Faith of the true Religion?   

Answ. The Apostles Creed, 
Protestant catholic Church.  as it is more or less explained by the Reformed Protestant catholic Church, with respect to Ordinances and Church-Government.   

Quest. 3. Let me bear you say the belief, as you find it explained by the Reformed Protestant catholic Church.   


I. Article.  
Answ. I Believe (a) in God the ( b) Father ( c) Almighty, d maker of heaven and earth, That he e ought to be every day in f private, and on the g Lords day in public, with my b body, and with my i soul most k constionably and l onely worshipped. a John 14.1. b Mat. 6.6. c Gen. 35.11. 2 Cor. 6.18. d Acts 17.24. e Deut. 6.10. 2 Tim. 1.3. Luk. 18.17. f Mat. 6.6. g Acts 20.7. Acts 16.13. h 1 Tim. 1.3. i Psal. 62.1.& 103.3. k 2 Tim. 1.3. l Mat. 6.9. Rom. 10.14. Isa. 63. verse 16.   

II. Article.  
And in a Jesus b Christ, his c onely Son our Lord. a Mat. 1.21. 1 Thes. 5.28. b John. 1.14. Rom. 1.23. c John 13.3.& 20.28.   

III. Article.  
Which was a conceived by the Holy Ghost, b born of the h Virgin c Mary. a Luke 1.31, 35. b Isa. 7.14. Gal. 44. c Mat. 1. verse 18.   

IV. Article.  
a Suffered under b Pontius Pilate, was b crucified d dead, and e butted, he f descended into hell. a 1 Pet. 2.21. b Act. 4.27. c Acts 2 36. d John 19.33. e 1 Corinth. verse 4. f Eph. 4. vers. 5.   

V. Article.  
The a third day he rose again from the dead. a Mat. 12.40. 1 Cor 15.4.   

VI Article.  
a Ascended up into b heaven, and c sitteth at the right hand of God, the d Father Almighty. 2 John 20.17. Eph. 4.8. b Acts 4.10. c Col. 3.1. d proved in the first Article.   

VII. Article.  
From a thence he shall come to b judge both the c quick and the dead: That by all that he hath so d done and suffered, may e salvation might be f perfected. a Act. 1.11.& 3.21. 1 Thes. 4.16. b Mat. 25.31.32. c 1 Thes. 4.16, 17. d John 17, 18 e Acts 4.24. f Heb. 10.14.   

VIII Article.  
I believe in the Holy a Ghost; that doth b regenerate, c comfort, and d led the Elect in all e truth and righteousness contained in the holy Scriptures. 2 Mat. 28.19. b John 3.5. c John 14 16, 26. d Rom. ●. 14. c 1 John 2.7.   

IX Article.  
I believe the a holy b catholic Church, the communion of Saints; or that God d had and d hath a people, called from the traditions of d Antichrist, to e serve God in the f apostolical Faith, g Ordinances, and h government, which I i aclowledge; and to k communicate with such at the Lords Table, that do own l the the same truths as they have m attained. a Eph. 1.3.4. b Rom. 5.9. Mat. 16, 18. c 1 Cor. 12.28. 1 Tim. 3.15. Eph. 3.10. d 1 Pet. 1.18. Rev. 18.4 Eph. 2.1, 2, 3 4 5.20 21. e Eph. 5.24. f Acts 2.24. g 1 Cor. 11.2. h Isat. 9.6, 7. Heb 13.17, 24 1 Tim. 4.14.& 5.17. i Mat. 18.17. k 1 Corinth. 16.16. l 2 John 1, 2, 4, 9, 10. 3 John 13. m Psal. 3. verse 16.   

X Article.  
I believe the a remission of sins, both of b Saints and c others, through d Christs alone sacrifice. a Acts 2.38. 2 Cor. 5.19, 20, 21. b Eccl. 7.20. c Job. 1.29. d Heb. 9.26.   

XI Article.  
I believe the a resurrection of my body without outward unction. Job. 27. John 11.28.   

XII Article.  
And life a everlasting, in b heavenly bliss at the c appointed time of my d dissolution. 2 Gal. 6.8. b 2 Tim. 4. Rev. 4.18.13. c Heb. 9.27. d Acts 7.59. Luke 23 43.   

Annot. showing why words are added to the belief.  
The Martyrs did confess the Faith in such a way. Bishop jewel doth the like in his apology; such a Confession of faith is to be found in all Bibles, Printed Anno 1634.  
There have been Saints that for good reasons have added by way of illustration to the Creed, as Heresies or profaneness abounded, as was done by Jerome, Cyprian, Saint Augustine, or Saint Ambrose Te Deum, Saint basil, and thus Councils, as Eusebius, Socrates, Sozomenus, Evagrius and Nicephorus in their ecclesiastical Histories do testify. see jewel pag. 73.  
The denying of God to be daily worshipped, The denying of the Sabbath,& the denying of the holy Scriptures, the divisions and schism and total contempt of the Church, and separation of Church from the Church, hath given just occasion to illustrate the Twelve Articles.    

Quest. 4. What do these twelve Articles of Faith speak of.   


I  
Answ. They speak of God the Father, the Creator to be onely worshipped.   

II  
Of Christ his Son, the Redeemer of the elected Creation.   

III.  
Of the Holy Ghost, the Sauctifier of the heirs of salvation.   

IV  
They also speak of the Church to be governed, and of its patrimony, grace, and glory.   

Annot. upon the 4 question, or the dividing of the Belief into four parts.  
That the Belief is divided into four parts or heads, is for method and memory sake; whereby the distinct matter which is contained therein is handled, in which sense the Bible is divided into Chapters and Verses, as the Lords prayer is by Saint Augustine& the Church into three parts; Preface, Petitions, and doxology;& in this sense divine wisdom caused the Law to be divided into two Tables,& ten Commandements.    

1 part of the Belief. Of God the Father.  

Quest. 5. What are they that have a true belief indeed in God the Father?   

Answ. They believe indeed in God the Father, who have the a image of God, as Creator and Father( through the Spirit of God) so b graciously operating in their heart and conscience; whereby they are c constrained through love, fear, and reverence, to d worship and obey God, in the e Spirit of adoption. a 2 Cor. 3.18. b Ma●. 1.6. c 2 Corinth. 5.14. d Job. 4.24. Mal. 1.6. e Rom. 8.15.   

Quest. 6. But must a man every day worship God, if he be not by the Spirit thereunto moved?   

Answ. Though I should be as sick as a Hezechias, or as b indisposed as ever David was; yet it is my special duty every day to worship God from a c pure conscience, by which we are called to pray; in which Gods Spirit helpeth us. a Iso. 28.1, 2. b Psal. 116.3, 4. c 2 Tim. 1.3. d Rom. 8 26.  

Annotations upon the 5 quest. God the Father to be believed in, and worshipped.  
Credere Deum& in Deum, to believe that there is God, and to believe in God, distinguisheth saith as historical and justifying.  
They believe in God aright, 
True belief what it is.  that know God, and are persuaded of Gods favour or love towards them; upon which account Thomas said unto Christ, My God, and my Lord, after he was fully satisfied in believing.  

The Attributes by which God is to be believed in are these.  
Jehovah, which signifieth, Eternal in his being.  
Eheveh, eternally unchangeable.  
J●h, Lord.  
{αβγδ}, God seeing all things.  
H●lion, most High.  
Abba, Father.   
There be also Attributes, which hold forth God in Union with the Son and holy Ghost, hence God is called 

Elohim  
Adonim   which implieth Gods or Lords maker of heaven and earth, who is the Creator most infinitely good, most just, most merciful, holy, wise, the onely living GOD, that ruleth all, and judgeth all men,: This is that onely true God, which the first Article of faith teacheth us to believe in, and to be Onely worshipped in Body and Soul, every day privately, and on the Lords day in public.  
Three things herein are considerable: 

1. That we know wherein the true worship consisteth.  
2. That we know the day set apart for God's worship.  
3. The direction whereby we may serve God by his own appointment.    

1. Wherein God is worshipped.  
To adore God, 
True worship, or wherein God is truly worshipped described.  or to worship God both in body and Soul, is to turn both body and soul unto God, as they did unto the Ark, lifting up our eyes, hearts, hands; kneeling, or most reverently( if necessity be so to do) standing, beholding God with our understanding, looking God in the face, believing, fearing, loving, trembling, and most zealously desiring to repent in Christ the sacrificer, and to honor and praise God in and through the Spirit of Adoption, so calling and seeking God as our present want, conscience, spirit assisteth us to petition, repent, vow and praise him.   

2 Daies set apart for worshipping, are every day, and the Lords day, or Christian sabbath.  
Every day in private, 
Times for worship.  and as we can unitedly wee must serve God in our families morning and evening, as we would not provoke God to curse us, &c.  
The Lords day is the solemn time which is ordained by God to be sanctified as the Sabbath by the whole Congregation. Before it was said, 
Lords-day worship. August. de temp. serm.  the seventh day is the Sabbath; now it may be said, the Lords-day is the Sabbath, ordained in respect of the Lords-Resurrection.  
It's observed by Mr. Junius, that he found in an ancient Syriack copy, as Mr. Beza saith he found the like in an ancient Greek copy, where it was written, 1 Cor. 16.1. On every first day of the week, the Lords day. 
Synod. Coloniens. par. 9. cap. 20.  However of all other this is an undoubted tradition from the very Apostles, beside Scripture-testimonies that proveth the same, with Gods great judgments against whole nations for profaning of it. So that to say, That for the publishing of that Licentious Book of proclaiming sporting on the sabbath, &c. the sword of Gods judgments was drawn out, is no breach of charity, but a warning for us to repent, and to bemind us and make good our covenanted promises for Reformation, least God plague us yet seven times more for our sins; therefore as Ignatius saith, Let all that love Christ, or as I may say, Let all that love themselves keep the Sabbath. For if we shall not keep the Sabbath, the Land shall keep it Sabbath.   

A directory concerning public worship.  
That we may serve God as from the beginning, our spiritual sacrifice o● prayer should answer the mind of God, as in his service of his former appointment at the Altar, in the way of Gospel Reformation.   

In prayer before Sermon.  
It's the Ministers duty in the public prayer, with all the flock, to set their faces upon the face of God, through the mediation of his Son Jesus Christ, zealously and faithfully invocating in a most solemn manner God the Father, as by his Attributes he is name and distinguished.  
2. He ought to confess all the sins( as Aaron did) of the Congregation, 
Look God in the face in prayer.  when he laid both his hands upon the head of the Scape-Goar, looking up to God by Christ, which the Goat typified; which confession is to be made in all humility.  
3. The Minister should lay all his fins, 
Lay the sins on the sacrifice in praying.  and the sins of the people which he confessed, upon the sacrifice Jesus Chaist, pleading the acceptation and renewed apprehension thereof for the atonement and reconciliation of all the people.  
4. 
Praise God in prayer. Vow to God in prayer,  Praise God for the Belief in the acceptation of Gods mercy, through the peace-offering.  
5 Vow to God obedience and perseverance in the Faith in which we were baptized.  
6. Petition to walk accordingly, 
Petition in prayer for all things.  and pray for all mercies spiritual and temporal; for the Magistrates calling of the Election, comforting of the afflicted, converting of sinners, rebuking the Spirit of error, schism, and profaneness, and for the Gospel propagation.    

Annotations of Obeying Gods Law.  
God is onely served and obeied in the imitation of his Son, 
Ten Commandments  and application of his walking through faith and love, constraining ●us out of a pure conscience, according to the pattern in the Mount, or the Ten Commandements. 
God must be obeied in order, proportion, beauty.   
Three things are to be carefully observed: Order, proportion, and beauty in our obeying.  
1. God must be obeied orderly; for as Mr. R. in his Catech. saith, If one should paint a man with his heels upward, how disguised would he be. So for us to moil ourselves all the day long, and then to pray at night with a dead and drowsy heart, would bee disorderly and unreasonable.  
2 Proportion must be observed, 
Proportio● mediocritas est Analogica, vel arithmitica, Ethic. lib. 5. pag. 194  which is indeed the golden mediocrity; least in our zeal, wanting the reyn of discretion, we spend all our time in extremes, like the Eutichies, either do nothing but pray, or else sleep out our time, and totally neglect it: God and man requireth that which is due; which done, both are pleased. He that in this would not offend, let him follow the steps of Christ and his Apostles, and be shall never run to the right hand, nor to the left: let our moderation be known unto all; let not the flock feed themselves, nor the Pastor neglect to rule and feed them: The Lord's at hand, moderation and Christ are inseparable.  
3. Beauty, that there be grace and life in all our service and obedience which to God is performed: He that giveth, let him do it with simplicity; he that ruleth, with diligence: Our prayer must be fervent, our doctrine sound, and our whole conversation honest and faithful, as becomes the Gospel, which is the beauty of holinesse, which in prayer, and all other obedience is prophesied in Christ to be performed by the Saints, Psal. 110. All words and actions must be beautiful, that all may be done to God's glory.     

II part of the belief. Of Jesus Christ the Son of God.  

Quest. 7. Why is the Son of God called, Jesus Christ?   

Answ. 1. He was called Jesus, which is a a name of pity; because as the b Angel said, He doth save his people from their sins. a Acts 4.12, b Mat. 1.21.  
Secondly he is called c Christ, a name of d power; because he is e King, f Priest, and g Prophet unto his people c Matth. 1.16. Acts 2.36. d Rom. 13.9. e John. 1.49. Acts 14. ●. 1 Tim. 6.15. Rom. 17.14. f Heb. 6.20. g Acts 3.33.  

Annotat. upon the 7 quest. that speaks of Jesus Christ.  
Jesus Christ the onely Son of God our Lord, is the way by which we go, the bread by which we are fed, or thereby strengthened in the way we are to walk, in the light by which we are illuminated, and by which we walk, and the life by which we move; the door which upon the finishing of our course opens an entrance to our heavenly mansion, which he hath prepared for his Elect people: In relation unto which Christ is the head of his body his Church: the shepherd of his sheep, the Vine of his regenerate ones, or branches; the off-spring that floweth from him, as from their second Adam, 
Jesus Christ described.  who is also made unto us wisdom, righteousness, justification and sanctification unto all his people. For which cause he took their nature; became their sacrificer and passeover, the lamb of God slain from the beginning, is now become King, Priest, and onely Mediator, and shall return to judge all the Creation. The Alpha and Omega, first and last, which was typified by Melchisedeck, The Altar or sacrifice, Scape-Goat, Brazen serpent, and the Prophet Jonas in whom all the rest believed in; as the Shiloh, messiah, called also Wonderful counselor, Immanuel, the mighty God, everlasting Father, Prince of peace, the holy and most high King of Kings, Lord of Lords, Redeemer and Saviour of his people, unto whom a name is given above all names, that at the Name of Jesus so name, every knee should bow, and every tongue should confess, that Jesus is Christ the Lord, to the onely glory of God the Father.    

Quest. 8. Why is Christ called Gods onely Son?   

Answ. Because God will own none for his children, but such as are* adopted in Christ his Son.* Eph. 1.6. Rom. 8.15.   

Quest. 9. Why is Jesus Christ said to be our Lord?   

Answ. Because as the first a Adam had his sole rule over all creatures; so must all b creatures, and c Saints, be d subject to the e second f Adam, which is Christ our Lord: we being given unto Christ as his g inheritance, who is also Lord thereof by right of b creation, and i redemption a Gen. 1.26. b Psal. 110.1, 2. c Rom. 15.3. d Eph. 1.21.& 5.24. e 1 Cor. 15.45. f Psal. 2, 8. g Gen. 1.26. h Isa, 54.20 i Eph. 1.7.   

Quest. 10. Why was Christ conceived by the Holy Ghost, born of the Virgin Mary?   

Answ. Christ was conceived of the Holy Ghost, and born of a pure Virgin, that our a Natures which are corrupted by the fall of the first Adam, might be b sanctified by the c righteousness of the second, which is Christ our Lord, made of the d seed of David, like unto man in all things, e sin excepted. a 1 Cor. 2.14. Eph. 2.1.3. b 1 Cor. 1.2. Heb. 10.20. c 1 Cor. 1.30. d Rom. 1.3. e 2 Cor. 5.21. Heb. 4 15.   

Quest. 11. Why was Christ crucified, dead, and butted; and descended into hell?   

Answ. That he might be our a propitiatory b sacrifice; or that he might satisfy Gods justice, that from c death, d hell, and grave, we might be e delivered. a Rom. 3.25. 1 John 2.25 1 John 4.10 b Heb. 9.26. c 1 Cor. 15.55. d Eph. 4.9. e Eph. 4.8.  

Annotat. 11 quest. Of Hell.  
Many be the Names by which Hell is mentioned; it's called Scheol a Verb Schaal, which signifieth petere to desire, because in Hell the damned are ever defiring that which cannot be given them: For Hell is Abaddon, which signifieth perdition, which is eternal: hence it is most familiarly called, Gehinnon, compounded of Gue vallis, Ben filius, Hinnon a proper name of a man: for they builded a place for Moleck, 
Topheth why so called.  which from the fearful howling and scrieching is called Topheth, which signifieth a Drum: because they beat a Drum, that the parents might not hear the children cry when they were sacrificed: It was also called Gehinnon, because the damned are tormented with fire, and because it is a place of dead carcases, and of all filthiness; for all the evils which may offend or torment the sences are abounding in Hell, which from the situation, or place where it is, it is called Beershacath, which signifieth the pit of destruction; or Ischoel the low place, in which there is no light but Tsamereth, umbra mortis, the shadow of death, which if it be not in the very Center of the earth, yet it is in the lower parts thereof: for who is he that ascendeth, but he that descendeth into the lower parts of the earth.  
Let us be wise( though fools make a mock of sin) to fly unto Christ, to hid us in the clefts of his rock, his wounds, that we may be delivered from the wrath to come: For as we were born in a curse, so without Christ we shall live& die in a curse; who as he finds us, he shall judge us, saying, Depart ye cursed into everlasting fire, prepared for the devil and his Angels.    

Quest. 12. Why did Christ rise the third day from the dead, ascended up into heaven, and fittethon the right hand of God, the Father Almighty?   

Answ. 1. Christ rose again from the dead, a that he might declare himself to be the Son of God. Rom. 1.4.  
2 He ascended up into Heaven, that he might b prepare a place in Heaven for us. b John 14.1.  
3. He sitteth at the right hand of God, that he might c rule as d Head of the Church, and in all things become our e Mediator. c Mat. 2.6. 1 Cor. 15.24. d Eph. 5.23. e 1 Tim. 2.5. Heb. 8.6.& 9.15.& 12.24.  

Annotat. upon the 12 quest. Heaven.  
Heaven signifieth the Air: 
Mat. 6.26.  Secondly, it signifieth Celestial Spheres; Or thirdly, Domicilium Dei& Angelorum, the most glorious throne of God and his Angels, 
Psal. 8.4. Acts 1. Eph. 4.10.  unto which Christ did ascend, is to be understood; which heaven in Scripture is called Newheaven, heavenly Jerusalem, paradise, Abrahams bosom. Beda, whose testimony is quoted by Peter Lombard, saith, That there is, as Philosophers hold, Coelum Empyreum or a crystalline Heaven; not that any thing of fire is burnt in it, but that it hath the light of fire, and that souls are there placed; of which opinion is Saint Ambrose. 
Heaven not in us.   
It behoveth us to hold that Heaven is distinct from above, the onely separated place of infinite pleasure, blessedness and glory, without any interruption thereof, mix ure, or intermission.  
They are senseless, 
Martyr Loc. can. pag. 468.  absurd, earthly minded, grossly deluded, which pretend that heaven is in us: for a Martyr saith, Hic nihil aliud est, quam suprema infimis,& infima supremis misceri: This is no less absurd, then to consound the highest with the lowest, and the lowest with the highest.  
In Heaven we should ever lay up the treasure of grace, ever walk in our conversation, and we shall not find it much to flit from hence to heaven, if our heart be fixed there, and our best things sent before us: Whom have I in heaven but thee, and there is nothing in earth that I desire in comparison of thee.   

Annotat. on, Sitteth on the right hand of God.  
This is the proper dignity and glory of Christ our Mediator, 
S●ssio ad dextram Dei, non pat●is aut spiritus sancti, said soli Filio propiatur, Urs. Carec. de Spirit. sanct.  whereby he is exalted into his Priesthood and kingdom: for as Ursinus saith, the sitting at the right hand of God is not the honour of the Father, or of the Holy Ghost, but of the Son onely.  
If God set Christ on his right hand, let us not set him on the left.  
If his blood be an acceptable sacrifice, and that he doth thereby purchase Heaven for us, let us not trample it under feet, and so be cast into Hell, because we glorify not the Son as the father glorifieth him.    

Quest. 13. Why shall Christ come again to judge the quick and the dead?   

Answ. 1. To show that as a creation had a b beginning, so it shall have an ending, and he shall come again. a Gen. 1.1. b 1 Cor. 15 24. 1 Pet. 4.7.  
2. That he might c eternally punish his enemies, and bring his election into d eternal glory. c Mat. 25.41 d Dan. 12.3. 1 Thes. 4.17.   

Quest. 14. What operation doth these Articles which declare Christs work in a Christians heart, if graciously applied?   

Answ. To apply by faith what may be said of Christ in respect of his a Name b nature, c obedience or d life, with his e death, f resurrection, and g glorification, is for to fill the h heart with love, i fear, k admiration, l praising; or we receive m grace for grace, or n become a new creature. a Mat 28.19 b 2 Pet. 1.4. c Heb. 5.8 John 5.30. John 6.38 d Mat. 11.5, 6. John 7 46. e Rom. 4.25.& 5, 6, 7. f Rom. 14.9.& 1.4. g Acts 1.9.10. h Rom. 5.5. i Rev. 15.4. k 2 Thes. 1.10. l Acts 2.46, 47. m John 1.16. n 2 Cor. 5.17.  

Annotat. upon 14. Quest. or on the reasons why the Application of Christ makes a new Creature.  
To apply Christ by Faith makes a new creature, in that faith is Gods prime seal, 
Faiths usefulness.  through whose hands all grants pass, making all promises Yea, and Amen.  
It is the glass through which the white rob of Christs sincerity and holy life, with the read garments died in blood; shine upon the soul, whereby it is justified, and sanctified; and by which as instrument, the Spirit doth over-reached us into Christ, by which we touch the hems of his garment, as Thomas did his side, whereby we receive grace for grace; which makes a new creature: The just doth live by faith: It's faith in Christ that quickeneth and justifieth.     

III part of the Belief Of the Holy Ghost.  

Quest. 15. How may the Holy Ghost be said to regenerate?   

Answ. By a baptizing the b hidden man of the heart, whereby there is a c death to sin and a life to righteousness. a Mat. 3.13. b 1 Pet. 3.4. c Rom 8.11.  

Annotat. 15. Quest. Of the holy Ghost Author of Regeneration.  
As the Holy Ghost did unite most miraculously Christ our heads nature unto ours in the Conception of the pure Virgin, 
H●ly Ghost Author of Regeneration, Joh. 3. Ezek. 36.26.  so it doth take the same nature of the Lord Jesus, and properties, and infuseth them into our natures; whereby we are made, as Peter saith, partakers of the divine nature. Hence  
The Holy Ghost is called the Spirit of Adoption, whereby as children of grace, 
Rom 8.15. Eph. 1.13.  so graciously qualified by the Spirit of grace, we cry Abba Father, being also sealed by the Holy Ghost, which is called the Spirit of promise, and Author of Regeneration.  
Though we must not with Nicodemus unbelievingly wonder, or carnally suppose or imagine whereby this Regeneration is wrought in us, yet it behoveth us to look into the effects of the Spirits working, by which it appears, 
Baptizing of the hidden man discovered.  that Regeneration is a Baptizing of the hidden man of the heart, as is said in the catechism, which is done as Mr. Rogers saith, by s●aling the soul, 1. In the pardoning of our sins. 2. Washing, or sanctifying of 〈◇〉. 2. By putting fear in our heart, that we depart not from the Law, and in humbling us prostrate at the foot of Christ, to profess his Name, as disciples to follow him, whereby we are bedewed with his grace, as though we were sprinkled over, or washed with his blood, as much as if we had the filth of our bodies washed away with pure water; by which means, as Ursin saith, 
Urim and Thummim.  we had new qualities, he means gracious qualities infused into us, an Urim of light, and Thummim of holinesse.    

Quest. 16. How doth the Holy Ghost comfort you?   

Answ. The Holy Ghost doth comfort me, in giving me the a peace which the b world cannot take from me: and also bearing c witness in my d conscience, that all that I have done or suffered for the Name of God, is mad e acceptable through Christs alone f Mediator-ship. a Rom. 4.17. b Jer. 14.13. Joh. 14.13. c Rom. 8 16. d Rom. 2.15. e Eph. 1.6. Rom. 14.17, 18. f 1 Tim. 5. Heb. 12.24. Rom. 8.27.   

Quest. 17. How doth the holy Ghost led thee in all truth and righteousness which is contained in the holy Scriptures?   

Answ. The holy Ghost a leads me in all truth and righteousness, as it b opens my heart to c understand the Word of God in the Old and New Testament, whereby I am made d willing to e imitate the Prophets and Apostles f, and the g cloud of witnesses in their faith and worshipping of the true God, as from the h beginning. a Rom. 8.14. job. 16.13. b Acts 16.13, 14. c Luke 14.45. d Psal. 110.4. e 1 Cor. 14.29. f Eph. 2.20. 1 Cor. 11.1. g Heb. 12.1. h Phil. 3.3. 1 John 2.7.  

Annotat. 17 Quest. Of Truth and holy Scriptures.  
Truth may be compared to a Rock which never moveth: 
Truth described.  By some of the Sages it is looked on as a haven where there is no shipwreck, a way that weareth not, and as a gate that is never shut. If we should be asked the Question which was propounded by Pilate to Christ, What is Truth? It may be replied, It is an answerableness, or agreeableness of our judgments to the Idea, measure, pattern, form, doctrine or rule which God hath revealed in his Word, recorded in the Holy Scriptures. God is the first Idea: the S●n of Truth as in God is never clouded; the beams of which Sun reflect upon us, called veritas rei, the truth of the thing. 
divers kinds of Truth.  There be divers kinds of Truths; namely, veritas mentis, or the truth of science; veritas sermonis, the truth which we do speak; veritas mora●s, or the Laws which we make. But the truth here which the Holy Ghost especially causeth, is that truth which is Scripture, Gods revelation.  
Of all things in the world the Truth is most to be sought for, and highly esteemed: 
Buy the truth and sell it not.  For which cause we are counseled by the Spirit to buy the Truth, give any rate in the world for it; that is wait for it, though our waiting cost our time, study, and lines, but sell it not; or we we must not deny Truth, though thou mightst have all the world to become Renegado, schismatical, or heretical.  
It's very good to look up into the holy Fathers and Councils for about 600 years; try the Spirit, see Gods blessing of his Church in sound and charitable doctrine, concerning Christ, Church government and Ordinances; Fo● as Doctor Field saith, 

1. Some profess the truth, but not entirely, as heretics. 
E●ur sorts of Professors of truth. Doct. Field c. 7. pag. 1●.   
2. Some profess the truth, but not in unity, as schismatics.  
3. Some profess the truth in unity, but not in sincerity, as Hypocrites.  
4. Some profess the truth in unity and sincerity, as the truly Godly.     

Annotat. Of holy Scriptures.  
The holy Fathers, most Oathodoxal Divines, and the most precious Saints of the catholic Church, with Tertullian so much adore the fullness of the Scripture, which is Gods Oracle, our Lamp, Sword, Law, and Gospel, that they are all ready to subscribe unto the 6 Article of the Doctrine of the Church of England, or concord with them in the same Doctrine, by whom it is thus decreed, Holy Scripture containeth all things necessary to salvation.  
In the name of the Holy Scriptures we understand the caconical books of the old and New Testament, or the Bible so commonly called, as it is now printed with Approbation, 1657.     

IV Part of the Belief.  
The holy catholic Church, and its Patrimony.  

Quest. 18. Why is the Church called Holy?   

Answ. The Church is called a holy, because it is Christs b peculiar c inheritance. d separated for his service. a 2 Tim. 1.9. b Tit. 2.14 c Deut. 22.9. Psal. 2.8. Eph. 1.11. d Rom. 1. verse 1.  

Annotat. 18 Quest. Holy catholic Church.  
In the dependence of this Article of the Church with the precedent Article that speaketh of the Holy Ghost; 
Peter Martyr observation of the order of 8& 9 Articles of our Faith.  that he calleth the Holy Ghost Ecclesiae radix, the root of the Church from which it springeth. That the Church is called catholic, should not offend any knowing zealous Christian, in that as learned Bishop jewel saith, though it should be reduced to a small number: these be his words; The catholic Churchstandeth not in multitude of persons, but in weight o● Truth; otherwise Christ and his Apostles had not been catholics, for his flock was very little: The Church is compared to the Moon, sometimes increasing, other times decreasing.  
Particular Churches stand in relation to the catholic Church as members of the body the Church which is Organical, as consisting, or that it may consist of many Churches in particular relation, which are onely owned in respect of necessary convenience; being flocks that must be no greater, then that the voice of one Pastor may be heard amongst them.    

Quest. 19. Why is the Church called catholic, the communion of Saints?   

Answ. The Church is called catholic, the communion of Saints—  
1. Because all a particular Churches make but up one Church, over which Christ is ●●e Head: which Church is called the b pillar and ground of Truth. And secondly because all members of the catholic Church will c break bread with any Saints that profess the Apostolical Faith, as they have d attained c without causing any c schism or f divisions amongst God people. a All particular Churches, Rev. 2.1.8, 12, &c. make but up one catholic. b 1 Tim. 1.15. c Acts 2.46. d Phil. 3.16 e 1 Cor: 12.25. f Rom. 16.17.  

Signs of the catholic Church.  
1 A constant profession of the 12 Articles of our Christian faith. 
Signs of the true catholic Church.   
2. Christian union or communicating together at the Lords Table, with all the particular Churches, members of the catholic.  
3. The exercising of the Keys, order or Church Government, in which particular Churches are to be united in the presbytery.  
For as Rebellion makes a man no subject, so unfaithfulness, disorder, schism, or causeless separation, excommunicates any member though a Sai●●( if a Saint shall not harken) from the relation of a Church member, who is for to be reputed as in union with all believers.    

Quest. 20. But is there any Faith in which the. Church hath been always united?   

Answ. Yes: this Faith of which I do give you an account, is that Apostolical Faith which hath ever been professed at baptism, and in which the Church is absolutely united.  

Annotat. of the Apostles Creed, professed at Baptism. Quest. 20.  
Though as Beza saith, 
Beza doctrina de side& sacrament.  with us as with the Fathers, there be circumstantial difference about baptism. Yet whether the seed in relation to the fathers faith, or the saithfull profess the faith themselves: if men understand themselves, they should not( I mean neither party) baptize any without they absolutely profess; or that the Apostles Creed be professed in baptism: For as one saith, This is the Faith, and onely the faith in which the Church did ever baptize, and ever will baptize upon the same profession, according as the Church of England approveth of them.    

Quest. 21. What are the Church-Ordinances, commonly called Sacraments?   

Answ. Baptism and the Supper of the Lord.   

Quest. 22. What is Baptism?   

Answ.* Baptism is the answer of a good conscience towards God and man; with submission to the a Water, upon the profession of the Faith of the Gospel.* 1 Pet. 3.21. Act. 8.36, 37.  

Annotat. 22 Quest. of baptism.  
That the Church of England makes baptism a a sign of profession, 
catholic doctrine. Church of England 27 Article.  paraphraseth upon the words of Saint Peter, by which baptism is the answer of a good Conscience towards God and man is so called.  
To deny baptism with water at all times, and to all persons is heretical. Doctor Ursinus saith, 
Ursin. Ca●● de Bapt.  that the Eastern people were Christ-like baptized all over in the water. But Septentrionales or the Northern people in could climates, are hardly sprinkled with water, which by him is not made any matter of difference, so that we may see that they made water like clothes &c. accommodated to the peoples convenience.  
We ought to own one anothers consciences, wherein both parts constionably do obey the mind of God in the Ordinance of baptism as they have attained; so that the circumstantial difference should neither cause schism or separation of one Saint from another at the Lords Table, in that both parties are equally accepted of at the hand of God.  
Though we may condemn one anothers opinion, 
No man obeys the Law, but sinneth, or breaketh it, yet through Christ we are accepted.  as to the conscience of one another may be found appearing, yet must we not so judge that God so condemneth, because that Christ accepteth of every Saint endeavouring to obey Gods command, as he apprehendeth, though he fail or absolutely mistake in his aprehension; litt●e mistakes or greater not being known to either party are equally pardonned; though Christ will not accept that we do ought against his commands or Ordinances, if we know against conscience.    

Quest 23. Wherefore was the Supper of the Lord ordained to be received by all Christians?   

Answ. The Supper of the Lord was ordained to be received by all Christians.  
1. That Christians might a examine themselves concerning b faith and repentance. Secondly that they might discern c Christs body, or their d peace-offering. Thirdly that they might e commemorate the second coming of Christ, and live in f union with all Gods people their fellow-guests, who are called of Christ to eat and drink together of Bread and Wine sanctified, or g blessed for that purpose. a 1 Cor. 11.28. b 2 Cor. 3.5. c 1 Cor. 11.29. d Heb. 10.14. e 1 Cor. 11.26. f 1 Cor. 10.16 g Mat. 26.26.  

Annotat. 23 Quest. Supper of the Lord.  

I  
Those Christians whom God owns with his most special blessed presence in the primitive Church, did receive the Lords Supper every day at the least, and so for a long time continued.   

II  
Though there was every Lords day a Communion; yet the whole Congregation did not always receive, yet nevertheless they were blessedly instructed in the beholding of the duty.   

III  
Christians were formerly more zealous then at this present time, though we ought to be as zealous as ever any were before us, as having souls to save, and being called from Heaven to be awakened to this most necessary Christian duty, as they would divert the judgments which by schism and profaneness may be too soon occasioned.  
Though it may exceed the limit of Annotations to illustrate these particulars, yet this digression is seasonably useful that we prove,  
1 That Christians in the primitive Church, did every Lords day at the least receive the Lords Supper.  
There is not any of the Fathers though they did not all agree, as in Saint Ambross's days, 
Lord Supper administered every Sabbath.  and in the days of basil, to have three or four days in the week, the Sacrament administered. Yet all, with all the counsel did decree, that the Sacrament of the supper of the Lord should be administered every Lords day without any intermission.  
Not to speak of Justin Martyr in his apology 2. or of Sotor Bishop of Rome, Martyred under Antonius Verus the Empercur 170 after Christ, or to speak what I find recorded of Saint Andrew; that he every day did administer the Lords Supper, or Christian sacrifice, which is said to be also done by Abbius Bishop of Babylon the Apostles scholar. Thus saith Saint Ambrose, as I find him quoted by Bishop jewel: Omnia Hebdomada offerendus est, etiansi non quotidie perigrinus incolis tamen vel bis in Hebdomada: Every week the Lords supper is to be administered( which by him is called the oblation) although not every day for strangers, yet for inhabitants sometimes twice in the week.  
Saint Augustine, whom Saint Ambrose baptized, professed, saying; 
Aug. de Eccles. dog. cap. 55.  Quotidie accipere Eucharistiam nec laudo nec vitupero, omnibus tamen Dominicis diebus eom. municationem hortor, si vero non frequentiùs, tamen ter in Anno homines communicent. To receive every day the Eucharist, I neither commend nor dispraise; notwithstanding I exhortall to receive every Lords day,& if not oftener, yet thrice in the year let men communicate.  
Chrysostome saith, 
Chrysostom ad Hebr. Hom. 15.  what do we not celebrate the Lords supper every day? yes in truth we do it for the remembrance of Christs death, not at Easter onely, but every day: upon which words jewel saith thus, Chrysostome compareth the sacrifice of the J●ws in the Law, with the sacrifice of Christ in the gospel: in that the gospel hath a sacrifice and that daily, yet it is but in remembrance of his sacrifice which was made upon the across,  
Fabianus Bishop and Martyr, about the time of Saint Chrysostome saith, 
Inter decreta Fab.  Decerminus ut in omnibus dominicis diebus altaris oblatio ab omnibus viris& mulieribus, fiet panis quam vini: We decree that every Lords day the oblation of the Altar( so then called) that is the Lords supper Christian communion, or spiritual Sacrifice, be received of all men and women, both in bread and wine.  
Not onely Fathers, but Councils also; The collective Union of the most shining stars have herein fully appeared: 
council. Matisc. cap. 4.  so that not onely the Council of M●lifcom decreed the same which Fabian. did, which decree the Council of Agatha in France expressly renewed; by whom it was decreed that at Easter, Whitsunday, and at Christ-tide, none should be permitted without knowing the cause neglect to Communication, as all might have liberty every Lords day; in which the people were so zealous, as that they contended to put the bread in the Communicants mouths after they were dead: against which the council of Carthage appeared, yet then the people did every Sabbath day communicate; which daily receiving, 
Council Alex. Syn. Ep.  may be fully also proved by the Council of Alexandria in their Synodical Epistle written in the vindication of one Macarius: I shall therefore onely further expressly mention what is decreed by the Council Holden at Antisidor; 
Council Antisid. Can. 42.  Decrevimus, ut uniquaque mulier quando communicat, Dominicalem suam habeat, quod si non habuerit usque ad alium diem Dominicum non communicet: We decree that every Woman when she doth communicate, bring with her her Dominical; which if she have not, let her not communicate until next Lords day. By all which testimonies it is sufficiently witnessed, that the Church did either see the Lords Supper celebrated, or received in part, or wholly every Lords-day at least; though in some places oftener: And that the Lords Supper was administered both at Noon time and at Evening it is clearly manifested by the Apostles Canons, and Justin Martyr, whereby it was decreed, 
Just. Mart. 2 Apol.  as Jewel quoteth it, that all the faithful that enter into the Church should not depart until prayers and communion were ended, which was at Noon; and that they did also communicate at Evening, it is expressly mentioned by Saint Augustine in his Epistle unto Januarius.  
Secondly, that Christians were very zealous, or not could, or merely formal without the power of godliness in the form. 
Tertul. lib. 2. ad uxorem.  It appears by what is said by old Father Tertullian in his exhortation of his wife a little before his death, that she should not mary an Infidel, least she should not be suffered to keep the solemn feast which Saint Ambrose made his viaticum, 
〈◇〉. Ambrose viaticum.  or the last food he did eat on his death-bed, as Paulinus that writeth his life saith; however he was exceeding zealous, as before said, for the Lords Supper while he lived; and so the people were, as appears by a speech of Saint Augustine unto the people, 
August. 1. 1 Quest. 1 Interog.  saying; Tell me, quoth he, whether of these two bee greater, The Body of Christ( meaning the Sacrament) or the Word of God: If you will answer truly, you must needs say, that the Word of God is no less then the Body of Christ; therefore look with what diligence you take heed when the Body of Christ is administered unto you, that no part thereof fall to the ground: Even so with like diligence you must take heed, that the Word of God being received, be not lost.  
And in this the zeal of Chrisostom was remarkable, that would not have the Elements to be put into any thing then sanctified Vessels, upon which Bishop Itwel makes this inference, The Sacraments of Christ ought to be discreetly and reverently used.  
And so careful and zealous the Fathers were, that unworthy Communicants should not be admitted, that they were highly affencted in possessing the people to apprehended the sacrifice of their salvation represented in the Lords Supper, wishing the people Sursum corda, to lift up their hearts, while they beholded the Lamb laid upon the Table; Behold said they, incruentum sacrificium, the unbloody sacrifice, which the Lords Supper may be figuratively so called. The blessed carcase, before whose eyes, as in the time of the Apostles, Jesus Christ was set forth evidently crucified amongst the Galathians. For the defence of which Doctrine, as I have before shewed, the Saints upon this account became Martyrs; 
sir Doct●. of the Martyr. remembered  I shall therefore now onely, add the miracle which was wrought through Gods turning the bread which was taken in stead of the Bread which was consecrated, into a ston in the mouth of an unbelieving woman, 
Eccles hist. lib. 8. cap. 3. confe●●d by Bishop Jewel, p. 1027.  who only received to please her zealous husband; by which means she crying out, from the sense thereof became converted, and the Church of Constantinople made all more zealous; which ston was kept for a memorial, a w●tnesse extraordinary of Gods approbation of the sacrifice, which was no sooner received in the public, but the Christians did either sing a Psalm, or Hvmne, as Justin Martyr doth witness, and so doth Saint Augustine.  
Lastly that we may see how this zeal in Christians communicating Christs sac●ifice chiefly held forth in the Lords supper, 
Bishop Latimer sixth serve. pag. 74, 75.  like an immortal seed grew up and increased. Let us harken to Old Father Latimers expression on the same: Christ took upon him our sins, not to commit but to purge them: And that way he bore all the sins of the world upon his back. Now thus, that he suffered in the garden, is one of the bitterest pieces of all his passion: all that he suffered, he suffered for us: this he did to satisfy for our fins. It is much like as though I ought a man twenty thousand pounds, and should pay out of hand, or else go to the Dungeo● at Ludgate; and when I am going to prison, one of my friends shall ask, whither goeth this man? and after he hath heard the matter, should say, let me answer for him, I'll become surety for him. 
Christ sacrificed, considered of by old father Latimer.  Such a part played Christ our Saviour for us: if he had not suffered this I should have suffered according to the gravity and quantity of my sin. Oh the greatness of his dolor that he suffered in the Garden! Our Saviour had a Garden but he had little pleasure in it: you have many goodly Gardens, I would you would in the midst of them consider what an Agony our Saviour Christ suffered in his Garden. It should occasion you to delight no further in vanities, 
Every day good friday.  but remember what he suffered for you. Here's a good meditation for Christian men at all times; Let Good-friday be every day to a Christian man, to know to make use of the passion, to that end and purpose not to red the story only, but to take the fruit of it: then I say, if every day were Good-friday, certainly we should oftener communicate Christs sacrifice then we do. Behold Israel after the flesh, 
Bishop Latimer serm. preached at Stamford, 1550. p. 161.  did not the people maintain the daily sacrifices at their proper cost and charges every day on the year, as the King did the sacrifice for the Sabbath? where is our zeal? are we not as Bishop Latimer saith( in another of his sermons) Christs house, yet who maketh provision for him.  
Certainly we feast our souls, and Christ is feasted in our souls through a Heavenly Communion.  
That our zeal notwithstanding may not be without knowledge in the receiving of the Lords supper.  
The blood of the paschal Lamb which was sprinkled upon the lintalls. 
Zealously behold the Bread and Wine.  The sacrificing of the Lamb and scape Goats that did bear away the fins of the people.  
That sight of the brazen serpent, in beholding of of which the people were perfectly cured, must more fully& really be apprehended by us in the beholding the blessed Bread and Wine, communicating unto us Christs soul saving Sacrifice.  
Edendo& potando carnem& sanguinem Christi quae oblata sunt singnificamus, by Bread and Wine the body and blood of Christ is signified: For the Breaking of the Bread holds forth the crucifying of Christ, and the powring of Wine the shedding of his blood: which Blessed receiving by Irenaeus was called the Eucharist, 
See Pet. Martyr Loc. come. pag. 679.  by Tertullian figure of Christs body, by the Council of Nice the Symbolum Resurrectionis, by other of the Fathers, the sacrifice and oblation, all implying a blessed Communion and Christian feast and sacrifice of our Redempion; by which also the second coming of Christ and our Resurrection at his coming, were also implicitly and expressly to be commemorated: by which we were also taught to live as a Saint, and to live in Communion with all the Saints that believe all the Articles of the Christian faith, and partake of this Blessed Ordinance; by which there is a renewed application and communication betwixt the Head and all the members.      

Collections out of the apology of the Church of England, concerning the faithful and zealous receiving of the Lords Supper.  
We allow the Sacraments of the Church, 
Apolog. chap. 10. divis. 1.  which Christ would we should use to set before our eyes the mysteries of our salvation, and might more strongly confirm the faith which we have in his blood, and might seal his grace in our heart.  
And we do expressly pronounce, 
apology chap. 11. divis. 1.  that in the Lords Supper there is truly given unto the believing, the food of immortality of Grace, truth and life: And that the same Supper is the Communion of the body and blood of Christ; by the partaking whereof wee are revived, strengthened, and said unto immortality; whereby we are joined, united, and incorporate unto Christ, that we may abide in him, and he in us.  
We say, that Eucharistia, the sup of the Lord, 
Apolog. chap. 12.  is an evident representation of the body and blood of Christ, wherein is ser, as before our eyes, the death of Christ, and his Resurrection, and whatsoever he did whilst he was in the mortal body, to the end we may give him thanks for his death, and for our deliverance. And that by the often receiving of this Sacrament, we may daily renew the remembrance thereof, to the intent we being fed with the body and blood of Christ, may be brought unto the hope of the Resurrection, and of life everlasting.  
Moreover, 
Apolog. chap. 12. divis. 3.  when the people come to the Communion, the Sacrament ought to be given then in both kinds; for so Christ commands, and his Apostles in every place have ordained, and all the ancient Fathers, and catholic Bishops have followed the same.  
Cyrillus saith, 
Apolog. chap. 14. divis. 2.  when we come to receive those mysteries, all gross imagination must be quiter banished.  
And as Chrysostome very aptly writeth, we say, that the body of Christ is the dead C●c●s●, 
Apolog. 14. divis. 5.  and we ourselves must be the Eagles: meaning thereby, that we must fly on high, if we will come to the body of Christ: For this Table as Chryso●●ome saith, is a Table of E●gles, not of Jaies; Cyp●ian also; This bread saith he, is the food of the soul:  
And Augustine saith, 
Apol. 14. divis. 6.  How shall I hold him being absent? How shall I reach my hind to heaven, to lay hold upon him sitting there? He answereth, Reach thither thy faith, and then thou hast laid hold on him.   

A short Collection out of the so-often reprinted, 
Pract. of Piety, pag. 164.  and now so much forgouen book, entitled, The practise of Piety, concerning ●h● faithful and zealous receiving of the Supper of the Lord.  
Collections out of the S●liloqny, 
a soliloquy to be said betwixt the consecration and receiving of the Sacrament.  in which is said;  
Lord, seeing thou calles●[ 〈◇〉 Supper] here I come; and seeing thou callen sin●●●, I have thrust myself amongst the rest: and seeing thou callest all with their heaviest loads, I see no reason why I should stay behind. O Lord I am sick, and whithe should I come but to thee the Physician of my soul. Indeed Lord I confess with the faithful Gentu●ion, That I am nor worthy that thou shouldst come under my roos: yet seeing it hath pleased thee of the riches of thy grace, for the better strengthening my weakness, to seal thy mercy unto me by the visible sign, as welas by thy visible word, in all thankfulness and humility my soul speaketh unto thee with the blessed virgin; behold the ha●●dmaid of the Lord, he it unto me according to thy word. Knock thou Lord by thy Word and Sacraments a● the door of my heart, and I shall knock at my breast as fast as I can, and if the door will not open fast enough, break it open O Lord by thine Almighty power, and then enter in and dwell there forever.  

Directions at the Act of Receiving.  
When the Minister bringeth unto thee the Bread, 
Directions at the act of Receiving.  which is blessed and broken, and offereth it unto thee, saying, Take, eat, &c. Then medicate, that Christ himself cometh unto thee, and giveth unto thy saith his very body and blood to seed thy soul unto eternal life. When thou takest the Bread at the Ministers hand, rouz up thy soul, and embrace Christ as sweetly by faith, a● Si●●eon hugged him in his arms in his swaddling clou●s; and as thou eatest this bread, imagine thou seest Christ on the C●●sse sa●isfying Gods justice for thy sins: and so in like manner in the drinking of the Wine we are directed to have the same contemplation, pag. 470.   

Quest 24. Who are the Officers of the Church, by which it ought to be governed?   

Answ. a Pastors, with the b presbytery, and the c supreme Magistrate are appointed by Christ to have the particular& general oversight of the Church, that it may be governed; without which heresies, schisms, and profaneness are occasioned. a Eph. 4.11. b 1 Tim. 4.14. ●●debr. 13.17 Isai. 1.26.& 63.12. Psal. 77.20.  

Annot. 14 Quest Of Church-Government.  
Church Government is called Maptheach the Key. Merusheleth, Dominion; in the Greek {αβγδ} Metaphorically doth intimate unto us a Ship steered by the carded and compass. in which the Head Master is Christ, the Fraught is his flock, the believing people professing the Apostles Creed, whose Officers are Pastors, 
Threefold order in Church-government.  Presbyters, and the supreme Magistrates set over them in the Lord their edification, The pastor and the flock is the first order, the presbytery in the union of all Pastors is the second order, and the supreme Magistrate ruling over all, is the the third order in Church government.  
The Pastors Government being known by experience, and the supreme Magistrates power in the Church Government being before* asserted, as usefully necessary, the Scripture presbytery, as Quondam jure divino, established, is now to be discovered.  
The Presbytery is a number of Ministers, 
Scripture Presbytery. described.  as far as may be dependently Congregated, and united, for the ruling of all pastors, and Congregations as are in the whole Nation,  
As a member and chief Brother of the Presbytery, 
Scripture-Bishops should sit in the chair of the presbytery.  or Church subordinate Officers, Scripture Bishops, such as Timothy and Titus, ought to be set apart for Government of the Church, in all its assemblies, domestic, provincial and national.  
Scripture Bishops may be proved, 

1. by Scripture.  
2. by Reason.  
3. Antiquity.    
1. Scripture Bishops proved by the word of God. All the Old Testament wherein the High Priests in the time of the Prophets, as nothing is more clearly confessed as Gods own Ordinance, and that the said Church Officers is not at all altered, but preserved, and Imitated by the Apostle is not to be denied; That the Apostles, as Peter and Paul, &c. were Bishops: it is certain that they tock the care of all particular Churches, so as the call the Elders to see them Ruled and governed,& in relation to the largeness of Christian oversight. Titus and Timothy ordained by Paul, and by the presbytery, as Evangelests and Bishops, had the rule in Churches.  
The Apostles, in their form of Church government( extraordinary gifts in this particular being not required) are as much to be imitated as in their preaching, and administration of the Ordinances, Baptism, and the Lords Supper, praying, singing, and sanctifying of the Sabbath.  
2. Scripture Bishops proved by Reason.  
1. The Office of a Scripture Bishop is to be acknowledged 1. because the presbytery cannot orderly proceed until the choose a Moderator, to set him in the chair of the Presbyteries provincial, or National assemblies: which superintendant, or Moderator, should be as a man of clouts, if he may be placed o● displaced( having done nothing unworthy of his place) at the Presbyteries Arbitrary will or pleasure; or if he be necessary, why do they make the office arbitrary which is necessary, and in which a Scripture Bishop is latent.  
A Scripture-Bishop hath some appearance in that lately invented Government.  
2. A Scripture Bishop is necessary to prevent factions in Presbyteries and independency, least they fly too high, make schisms or Heresies grow generally supine, or tyrannical. An equal oversight over them, as they have over the new Congregations, is equally reasonable; as it is equal that the Scripture Bishops should Aaron-like submit, or be under the Supreme Magistrate, who cannot be tempted to make Factions; and as being the exalted servant, and the Lords Vicegerent, unto whom the Lord hath given all the power that he would have exercised, whereby the Church or State may be governed.  
3. Scripture Bishop is a plant that God hath exceedingly blessed, and whereby the Church hath not onely flo●●●shed, but they have been found such pillars of the Truth as to suffer Ma●ty doom, and as any shall not prove good as bad Ministers, 
Ignatius cp. ad Trall.  they may be displaced by ●he ●●agist●●te.  
4. Scripture B●sh●● proved by antiquity. I●'s certain●●hat Ignatius, 
Cyprian Ep. 3●.  An●o 70 after Christ, sate as Bishop in the chair of the Presbytery, which he calls {αβγδ} the Court of God.  
In like man●er Cyprian that lived 240 years after Christ, ●d writ to the P●e●byte●ie; Beza in his 1 Ep. d●clares, that the degree of Bishop, And Ecclesiastical suprem●cie, was d●c●eed by the first most famous Council of Nice: ●●e more of this in the 36 Article of the catholic doctrine of the Church of England.   

Annotat. of He esies and Sclisms which arise through neglict of Church-Government.  
That ●o deny the Lord that bought ●hee is d●mnable heresy, 
Heresies, 2 P●t. 2.1, 2.  is already determined by the Holy Ghost, but h●t we should be able upon every opinion for to determine, in that a heretic is condemned of his own conscience as Saint Augustine saith, Difficilime potest comprehends, it is most hard ●o judge, or determine; For  
That Jerome makes any thing a heresy which is co●tra s●nsum Spiritus sancti, 
The name of heretic is common to all, and proper onely to such as either deny, or misbeliev any one Article in the Apos●●es Creed.  against the meaning of the Holy Ghost that wrote the Scripture; or to understand any thing against the Truth, as Te●tullian saith; except in both respects it appeareth a man sinneth against his conscience, or own that which the Holy Ghost hath determined in all intents and purposes: For that if the Holy Ghost say, keep the Sabhath, they shall dery a Sabbath, and not endeavour to keep it according to the light of Conscience, in such a case a man may be judged heretical, or an heretic, if not gained by the first or second admonition.   

Annot. schism.  
Buchanan judgeth them schismatics, 
Buchan. loc. come. de Eccles. pag. 515. 1 Cor. 12.  who will not receive the Lords Supper with all other Christians, and that will not hear the Word preached but by themselves. This makes good interpretation of what the Spirit determineth; that schism doth nor take care of one another: for those that are schismatical, cause the head Christ, and the members to be divided; which breach without Church Government unto all Churches, as one Church catholic cannot be repaired.    

Quest. 25. What is the Tenth Article of Faith: or what hath God done for his Church, or people?   

Answ. The tenth Article of Faith is to believe the a remission of sins, which is a greater mercy the● the●b can by any man be acknowledged, which God hath done for his c elect people Rom. 3.5. Heb. 9.22. b 1 Cor. 2.9. Pisa 64.9. Rom. 8.33. 2 Tim. 2.10. 1 Pet. 1.2. Rom. 11.7.  

Annotat. 25 Quest of sin.  
Cicero( though a Heathen) saith, 
Cicero 3. Parad.  Peccare est transire lineas inter quas continere debemus. To sin is to pass our limits within which we should walk: which Scripture tells us in the Law of God, in which we should neither decline to the right hand or to the left; like unto which Ambrose saith, sin, est Legis praevaricatio, the prevarica●ing of the Law, or a revolving from our allegiance, 
Pet. Mart. loc. come. 102.  Peter Ma●tyr calls sin Naturae deprivatio, the deprivation of Nature. U●sin. in his most excellent distinction of sin, makes the Genus to be a defect from whence the contumacy and stubornesse of the heart ariseth.  
2. The differentia of sin he calls, repugnantia come Lege, a rebelling against the ten Commandements The proprium or third part of the distinction of sin is guilt, procuring Gods dispeasure, or occasioning both spiritual, temporal and eternal judgment●, as the very name or denominations whereby sin is name, implieth, in which the Greek is copious, {αβγδ}, sin by Saint John signifieth, Transgression, {αβγδ} a falling, {αβγδ} a debt, {αβγδ} a defect, {αβγδ} evil, 1 Cor. 5.8. {αβγδ} ungodliness, the breach of the first and second Table, on which God cannot look upon without indignation.  
The causes of sin are many.  
1. Concupiscence Eph. 2.3.  
1. Consent of the will Mat. 5.8.  
3. Ignorance, 1 Tim. 1.13. and that either purae Negationis of natural Ignorance, or pravae dispositionis, or of set purpose. Ignorance in the first place though it doth not excuse à toto, from all the evil thereby committed, yet it excuseth à tanto, from the foll aggravation of offending, in which sense Paul said, I did it ignorantly, therefore I obtained mercy.  
4. 
many causes of sin.  Infirmitas, as Eve being the weaker, fell into transgression, so did Peter.  
5 Wicked heart, Jer. 17.9. Jo●. 3.8.  
6 Habit or custom of sinning, Eph. 2.2.  
7. Sin is the cause of fin, as drunkness is the cause of lust, &c.  
8. Temptations of the devil, Gen. 3.  
9. evil company, or example.  
10. Alluring objects, called the enticement of sin.  
11. Idleness, daintiness, are accidental causes of sin, or fomentum peccati, the tinder, or nourishment of sin, whereby the full are said to be apt to sorget God.  
12. 
Original sin  The fall of Adam is the cause, yea Original cause of sinning. By one man came sin, &c. called,  

original sin.  
The materall whereof is the evil of sin.  
The formality is the guilt thereof.  
The subject is man, à capite ad calcem, from the head to the foot, whole man, body and soul, with all his strength, faculties, inferior, and superior, by which means the understanding is darkened, the will rebellious; the conscience impure, and seired, 
Names of Original sin Heb. 12.1.  the affections earthly, this sin is peccatum {αβγδ}, sin that doth so easily beset a body of death. Law in our members, wisdom of the flesh, lust, concupiscence, and old Adam.   

actual sin.  
actual is but the fruit that groweth or springeth from the cursed three of original ungodliness, 
actual sins distinguished.  which may be distinguished into sins of omission, and commission, reigning, and not reigning; sins committed with our conscience, or against our conscience, pardonable, or impardonable, or the sin which is against the holy Ghost: the other sins may be committed either against God, our neighbour, or our selvs, by thought, word, or any evil action, in opposition to any of Gods Commandements.  
Of all sin it may be said that it is the cloud by which we are blinded, and are thereby called the children of darkness. The partition wall that is betwixt God and us, quencheth the spirit, or putteth out the fire of the Altar which was kindled for to make an atonement; i'ts the sweet poison which we seast our selvs, in drinking down our own destruction, 
See Mr. Calamies Sermon preached before the Parl.   
Holy men loathe and abhor it, yea desire to fly the appearance of it, as of a Serpent.  
By sin we set up a flag of defiance against the Lord Almighty.  
Sin is like a traitor in a Garrison, that will open the Gates to an enemy: that thick cloud that stops the Sun-shine of Gods favour: i● we had but a view of sin in ●'ts nature, to see how filthy, cursed, and foolish it is, &c. and did but feel a touch of that fi●e that God is ready to power upon it; this would slain ou● pride, and sour all our pleasures, and make men as fearful to meddle with it, as to drink of the bitter waters that causeth a curse.     

Quest. 26. How came sin into the world, to bee delivered from which is so great a mercy?   

Answ. Sin a entred into the world by the fall of our b first parents, Adam and Eve c turning from God to the devil; whereby they were a cursed and all their e posterity unto all eternity, without Christs f redemption. a Rom. 5.12. b c Gen. 3 chap. Job 31.33. Rom. 5.14. d 1 Cor. 15.22. e Mat. 24.41. f Gal. 3.13. Luke 1.68. Rom. 5.9.& ●4. 3.  

Annot. upon the Remission of sin by Christ.  
To remit sin, 
See U●sin Catech, upon this Artic.  is not that God is not offended with sin; but it is to judge or esteem sins as though they were no sins, through the imputative righteousness of Christ; or the satisfaction that Christ made in paying the debt, and freeing us from the Attachment of the Law of condemnation, whereby we are captivated, tied with the chain of sins, from which we are set free, or delivered, in which is Remission.    

Quest. 27. But do you think that all men believe that sin is so punished?   

Answ. No: For if men did believe that sin were damnable, they would either a repent with Peter, or b despair with Judas, a Mat. 27.15. b Mat. 26.37.  

Annotat. of Fasting, Repentance, and prayer, instrumental means whereby in Christ our sins may be remitted.  
Repentance and prayer being before spoken of, this may be said of Fasting.  

Fasting.  
It cometh of the Hebrew word Tsam, 
Fasting.  which signifieth to afflict. Aben Ezra saith, that wherein any sp●●ial affliction is spoken of in Scripture, there Fasting is understood: Like to that is Ps●me, which signifieth thirst, because f●sting makes us thirst: from the Greek it is called {αβγδ}, which implieth eating no meat, not so much as a white male: so Christ and Moses fasted.  
Fasting is a total religious abstaining from all meat and drink as long as we are well able, seeking God by prayer and Preaching( if publicly observed) for his reconciliation in behalf of ourselves and others; for removal of all temporal and spiritual judgments.  
Fasting is either private or public; private at our own, and public at the superior magistrates appointment.  
Fasting is either interpolatum, wherein one fasts for a day, and eat at night, and so renew their fast the next day or days following, as Hester, and they made a fast: Or it is continuum, a continued fast; that is, they eat nothing till it be ended, though it continue but a day: Thus Christ fasted usually for a day, we fast a total abstinence. 
Spiritual or Allegorical Fast.   
Our Fast must be spiritual or Allegorical, not hypocritical.  
A Spiritual or Allegorical Fast must be from sin and strife so called. 
Bu●han. ye. 14.12.  And as it is in effect mentioned by the prophet.  
The Sabbath-day may be a time for Fasting, on which Christ divers times fasted in the space of forty daies.     

Quest, 28. What course must a man take to get a true sight of sin unto salvation?   

Answ. All that have an a ear, must patiently wait upon the Word-b preached, that their eyes may be opened to see themselves c condemned in the first,& yet d saved in the second Adam. a Rev. 2.17. Mat. 13 chap. John 10 chap. b Rom. 10.14, 15. Acts 2.37.& 16, 13, 14. Luke 14, 23. c d Rom. 5.18.  

Annot. 28 Quest. Wait on preaching, a means of salvation.  
The power of Binding and losing, 
Preaching means of salvation.  which Jewel interprets the Preaching of the Word, appertaineth unto the Ministers, instruments as a sweet savour either of life or death, sent forth and called to preach the Gospel for that end and purpose.  
What is Paul, and what is Apollo, but Ministers by whom they believed. It's a great sin to deny Christs order, or to counterfeit or usurp the calling of the Minister, as not being Ordained, and thereby separated to preach the Gospel.  
It's a sin to hear, so as to justify or countenance such usurpers in their strange voice, if the people know them to be such: For none must preach but by way of probation; and if judged fit, must bee ordained and separated; and if not, silenced, as not called or qualified to be Gods ambassadors.  
It were distrust of Christ that he should not in the way of his own appointment to sand labourers, Pastors, and Teachers into his Church or Vineyard, for the perfecting of the Saints.  
We must wait, and not despise any who by office have due honour, as they are called to be Christs Ministers. It was justice and truth in Paul as much to magnify, as ungodly people do unjustly vilify the office of the ministry, ordained to preach unto Christs flock, over which the Holy Ghost hath made them over-seers.    

Quest. 29. What are the two last Articles of Christian Faith?   

Answ. Resurrection of our body, and life everlasting; which may bee called the Churches a crown of glory. 2 Tim. 4.7, 8.  

Annot. 29 Quest. Of the Resurrection of the Body.  
The Hebrews calls the Chyath Hammethim, which implies, to live again; Damascene calls it {αβγδ}, the second standing again of the dead: for the dead shall rise and stand to be judged.  
In the Resurrection the Son is {αβγδ} Co-worker with the Father; for as the Father raiseth up the dead, so will I( saith Christ his Son) raise up whom I will, Joh. 5.21.  
The Angels are {αβγδ}, that is Ministers of the Resurrection.  
There are many glorious qualities with which the dead raised up unto life shall be endowed with: For, 

1. They that are raised shall be Immortal. 1 Cor. 15.43, 44, 53.  
2. Spiritual, Gen. 1.29.  
3. Potentes agilitate, active and powerful.  
4. They shall shine as the Sun, Dan. 12.3.  
5. They are infinitely blessed and glorified, living the life of Angels in all joy and tranquillity.    
If we attain by Regeneration unto the Election of Grace in this life, we shall most surely attain unto the Resurrection of glory in the life to come.    

Quest. 30. But what need we to have made mention of these two last Articles, seeing in Christ we have all granted us?   

Answ. Though our a life be hide in Christ the b root, yet must we c tell what God hath done for our souls, as the d sweet grapes grow out of the e three of mercy; therefore we cannot conceal to f prais God with his Church for these legacies of his love, resurrection of our bodies, and life eternal; which as I said before, are the Churches g crown of glory: without which, of all men living we were most b miserable: our faith would be i vain; neither could God himself be otherwise infinitely just, or infinitely merciful, if there were not a* heaven for the resurrection of the just, and a hell for those that are raised in the resurrection of damnation. a Col 3.3. b Rev. 5.5. c Psal. 66.10. Isa. 5 chap. e John 14. chap. f Psal. 115.17. g 2 Tim. 4 7, 8. h 1 Cor. 15.20 i 1 Cor. 15.17.* John 5.28.  

Annotat. Quest. 30. Of tise ever-asting.  
Life, 
Eternal life  the Ipsum esse viventis, is that forma essentialis, or an act or aptitude to produce operation: It's called eternal life, not as God is eternal, that hath neither ending or beginning, but as having a beginning without ending: In the true consideration thereof Saint Peter had this his ejaculation; faying, Blessed be God the Father of our Lord Jesus Christ, 
Saint Peters ejaculations.  which according to his abundant mercy bath begotten us again to a lively hope, by the Resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, eternal in heaven for us.    

Quest. 31. But is there no more to be done then this, to make a naked acknowledgement of Christian profession?   

Answ. Yes: my conscience tells me, that I ought not onely to profess, but to a pay the Lord my vows; even to suffer rather then to deny the Apostolical faith of Christs Gospel, in which all Saints after they truly b believed were c sealed by the holy d Spirit of God, to live and die in the same, to the onely praise of Gods glory, Amen. a Psal 56.12. b Eph. 1.13. c Eph. 4.30. d Eph. 1.15.  

Annotat. 31 Quest. Of vowing to live and die in the faith of the gospel at baptism.  
That the Church made a vow at baptism, 
Vow at baptism.  or did promise and vow three things in Gods name, or whereof was to stand to the Apostles Creed, is not to be denied by any that hath the face of a Christian. That here in the Church did imitate( as far as by their light they had attained) the primitive Church is not onely co●fessed by learned Hooker, 
Hooker Eccl●s●polit.  who to this purpose produceth Justin Martyr, 
Antiquity for the profession of the Apostles Creed in baptism. Tertul. de corona militis.  but also Tertullian restifieth tha● they did propound to the Catechumeni by way of interrogation, sayi●g Credis: dost thou believe the twelve Articles of the Apostles Creed; unto which the Catechumenus replied, Credo, I do believe, &c. Then it was further said Abrenuntias, d●st thou renounce the devil &c. Answer was returned Abrenuntio, I do renounce; upon which account Saint Jerome did stoutly remind the Emperour H●l●idorus that he would remember the day when he was baptized; when he vowed to God in his baptism; 
Beza confess. Christ. fidci, quest. 1.  which vow, as Beza saith, was renewed upon the receiving of the Lords Supper; or our faith and repentance agreeable to the ten. Commandements are to be examined, and to be strengthened and renewed upon the receiving of the blessed Eucharist and Sacrifice.  
This is also confessed by Doctor Ursin, who saith, cogebantur profiteri Catechumeni: 
Ursin Catechis. pag. 147.  the Catechists were required to profess the Apostles Creed at their baptism, which should now at laest be professed by the seed of the faithful, upon their examination or Confession( which is prudentially, 
Confirmation prudentially necessary& observed by such Saints as own the baptizing of the seed of Believers; at which time the Apostls Creed should be personally professed.  consequentially necessary by all of that judgement) upon which they should be admitted unto the Lords Supper. If this were done by all that profess baptism. The Apostles Creed, would as it were be a Center, in which both parties, circumstantialty differing, might be really and essentially united.  
That good may come upon our calling of the Catechumeni, and others as they are capable to appear to profess the faith, tendeth to the preservation of the same Christian union, is not to be questioned, in that the very youth of Athens would rather die then renounce the oath imposed in their audience, to stand for Gods Altar, and Laws, &c. which might shane our Christian seed( once being fully confirmed in the faith) if they should not like good souldiers fight under Christs banner, take no quarter upon condition, to see the Apostles faith blasphemed by Heresies, rent in pieces by schism, and the blood of the sacrifice trampled under the feet of profane Miscreants, or any faithless pretenders.  
FINIS.