That the pope is that Antichrist: and An answer to the obiections of sectaries, which condemne this Church of England Two notably learned and profitable treatises or sermons vpon the 19. verse of the 19. chapter of the Reuelation: the first whereof was preached at Paules Crosse in Easter terme last, the other purposed also to haue bene there preached. By Lawrence Deios Bachelor in Diuinitie, and minister of Gods holy word.

The second Sermon vpon Apoc. cap. 19. verse 19. (Book 2)

I Deuided this verse into two parts. The one is of those that doe op∣pugne: the other of those that doe defend. I haue spoken alreadie of them that giue the onset. They were the beast, the kings of the earth, and their armies. I shew∣ed that the beast is the Pope of Rome: the kings of the earth are they that yeelde obedience to him: their armies are first the spiritual and learned sorte, that striue to maintaine the popedome by witte & learning: and second∣ly, the warriers and other people, that by sword and force do fight for him. Now it re∣maineth, to speake of the parties y^e are oppug∣ned, and doe defend themselues. They fight a∣gainst him that sitteth on the horse, & against his armie. For armie, some translations reade soul∣diers: But it doth not so well aunswere to the Greeke. The word signifieth an armie pressed forth, and set in order to battel. He that rideth on the horse, is vnderstoode to bee Christ. His armie are they that beleeue his gospel & obey it. These are assalted & oppugned by the beast & his armies. Two thinges must bee obserued in this onset made against Christ and his peo∣ple

by the enemies. First, that Christ and his people haue the right and lawfull possession of the Church and the trueth, of heauen, of earth, and of all things, and that they would thrust both Christ and his, out of this posses∣sion. Christ sayeth of himselfe: All power is gi∣uen vnto me in heauen and in earth, and his people are made the heires of the world: for to thē it is said, all things are yours: and againe: He that ouer commeth shall inherite all. The beast then, and his armies, labour to thrust Christ & his armie out of all: Which they could not doe, if Christ and his people had not the right and possession of all. And Christ hath suffered them to besiege him, and his people, and to thrust them into verie great straites for a season. For they haue bene constrained to flie into the wildernes and there to ly hid. But now Christ will vp on the white horse and raise the siege, and bee shut vp so straite no longer. That is, the first thing that followeth of this, that the beast is he that maketh the assault.

The second thing that followeth thereof is this: that the enemies euer seeke their owne destruction, or els it would not come vpon them. It should seeme reason, that Christ and his people should set vpon the beast & his ar∣mies. For is it meete that they, holding that which belongeth vnto Christ frō him, should

not be suffered to liue and to enioye it? But Christ dealeth not so: he suffereth thē quietly to withdrawe thēselues from him, and letteth their fury increase, till they go about to roote him and his people from among them. He gi∣ueth them scope to shewe their malice. Now when Gods people seeme strangeliest assaul∣ted, and are in danger of greatest bondage, then is their deliuerance neere at hand. A pro∣uerbe was made of y^e dealing of Pharao with the Israelities, Quando duplicantur lateres, tum venit Moses: When the brickes are dubled, thē Moses commeth. When the enemies ar∣mies are greatest and best furnished, then are they most neere their ouerthrow. It is a thing worthie to be marked, how Antichrist still gi∣ueth the onset, and all his attempts for the most part, haue turned to his losse. This much of the beast & his assaulting, and of Christ and his being assaulted, and defending thēselues.

It followeth to shew what it meaneth, that Christ is described here by riding vpon a horse. The horse that he sitteth vpon, is said to be a white horse. And that it is Christ y^t rideth vpon him, there can be no doubt. For the discriptiō that goeth before can agree to none other. Thus Iohn saith of him: I sawe heauē open, and behold, a white horse, and he that sate vpon him was called faithful and true: and he iudgeth and

fighteth righteously, & his eyes were as a flame of fire, & on his head were many crownes, & he had a name written that no man knew but himselfe, & he was clothed in a garment dipt in blood, and his name is called the word of God, and out of his mouth went asharpe sword, that with it he should smite the heathen. For he shal rule them with a rod of yron: for he it is that treadeth the wine∣presse of the fiercenes & wrath of almightie God. All these thinges agree to Christ alone. He is faithfull and true in his promises, hee iudgeth & fighteth righteously, in punishing the wic∣ked, & defending his people, while they con∣tinue in obedience to him: his eyes are as fire, he seeth & searcheth all things, yea the hearts of men. He reigneth ouer all, and hath obtei∣ned many crownes by many victories, and kings and princes subdued vnto him: his gar∣ment was dipt in blood to redeeme vs, and he hath dipt it againe, & doth now dayly in the slaughter of his enemies: his name & essence is such as none knoweth but God, that is, himselfe. And hee is the word of God which was in the beginning: which is, God by whome all thinges were made. Out of his mouth com∣meth the sharpe sword of Gods iust decree, which cōdēneth the enemies: & last of all he executeth gods vengeance vpon thē, and as it were presseth them in the winepresse of his

wrath. Christ therefore is vnderstood by him that sitteth on the horse.

But why is Christ said to sit vpon a horse, & that a white horse? What meaneth this horse? It is well knowen to all men, that the horse is a warlike beast, & as it were made for warre. He is strōg to carry, & bold to come vpō the face of the enemie: he is swift to make speede, & fit to be turned this way & that way. So he was apointed to warre. But for priestly acti∣ons, and persons, he was not thought meete: Therefore the priests of Egypt might not ride vpon a horse. It was thought among them a thing prophane. Neither might some of the heathen Romane Flamines so much as touch a horse. And euen now, it is thought an vn∣seemely thing for the Pope to bee seene to ride vpon a horse within the citie of Rome, except onely vpon one solemne day in the yeare, when he rideth to the Laterane, and all his prelates with him vpon white horses. For otherwise in Rome he is caryed vpon mens shoulders for the most part. Once a yeere he would like Christ, ride vpon a white horse: yet hee neuer rideth on the horse whereon Christ rideth, he can not abide y^t white horse.

What then is this white horse? Some are of opinion, that the white horse is set as a to∣ken of the last iudgement, and that Christ

is here described to come vpon a white horse to iudge the world. In such a sense a white cloude is giuen to him wherein he shall come. But it may seeme rather, that this de∣scription pertaineth not to the last iudgemēt: First, because in iudgement hee is said com∣monly to sit vpon a throne, as in the next chap∣ter, and in Daniel. And Paul saith: We shal all appeare before the iudgement seate of Christ. Now a throne, or a seate, and a horse, haue a cō∣trary signification: For the one pertaineth to quietnes, the other to motion. This descriptiō setteth forth Christ, as mouing & going for∣ward, and not as resting and ending all. Se∣condly, the space of time, that is betweene this viage wherein Christ thus rideth, and the iudgement, will not suffer this to be vnder∣stoode of the last iudgement. For as some thinke, there shalbe after this battel & ouer∣throwe of the Beast here mentioned, a thou∣sand yeres, or a great long space before the iudgemēt, or the end of al. Because after this, Iohn reporteth that he did see Satan bound a thousand yeres, and then let loose for a season. I speake not of the Chiliasts, which imagined a thousand yeeres of happie life here on earth, after the resurrection. But Morelius thin∣keth there may be a thousand yeeres, or a long time before the last iudgemēt after this

ouerthrowe of Antichrist, for this should not be his finall ouerthrowe, but that he should renewe his strength somewhat againe, and fight yet against the saintes of God, which Iohn seemeth to meane, when he saith in the next Chapter, that Gog and Magog, whose number was as the sande of the sea, were gathe∣red and compassed the beloued citie, & fire came downe from heauen to consume them. These and other things, which I will nowe recite, make many thinke, that the white horse here spoken of, pertaineth not to the last iudgement.

What then may this white horse be? It is the Gospell, that being published and made knowne to the world, carieth Christ abroad: according to it hee ouercommeth the beast. This runneth swiftly, this carieth him from place to place, vpon this he rideth as vpon the winges of the winde. For he is described here by those thinges which yet pertaine to the publishing of his name among men, to the furtherance of his knowledge, and vanqui∣shing of his enemies, and enlarging of his Church vpon earth. To this it appertaineth that he is said to be faithfull and true in his pro∣mises to his elect; that hee iudgeth and fighteth righteously for his people, in a righteous cause, and while they embrace righteousnes, that he hath many crownes vpon his head, kings

yeelding their crownes to him, which before they submitted to the Pope: that he is called the word of God, as yet reuealing his secrete counsell: that his garment is dipt in blood, making daily great slaughters of his enemies, and that a sharpe sword commeth out of his mouth, euen his iust decree against the wic∣ked. In the sixt Chapter, the white horse hath receaued the like interpretation of the most Interpreters. Thus Iohn sayeth: I behelde, and loe there was a white horse, and he that sate on him had a bowe, and a crowne was giuen vnto him, and hee went foorth conquering, that hee might ouercome. There by the white horse is meant the Gospell: with the bowe hee shot the arrowes of his worde, his threatnings and grieuous iudgements, and wounded his ene∣mies. He went in the first age after his ascen∣sion, conquering and conuerting the world to himselfe, and still had more and more to conquer, because hee neuer wanted enemies. And nowe towards the ende hee mounteth on the white horse, and againe rideth gloriou∣sly in the sight of his people.

This horse (that is, his Gospell) is saide to be white. First, because without all vaile or couer it sheweth foorth the full purpose of Gods good will vnto men, for by it wee see God as in a glasse, and are made to knowe his

fauour most clearely. Secondly, because it teacheth and bringeth to vs iustification and forgiuenes of sinnes, which being laid holde on by faith, maketh vs white in the sight of God. Thirdly, because it doth commend vn∣to vs an innocent & a pure life, all the staines and blacknes of sinne being washed foorth. And last of all, because Christ by it sheweth himselfe victorious & triumphant: for a white horse was vsed in triumph. Thus is Christ de∣scribed, by riding vpon a white horse.

The beast and his kings, and their armies, fight against him while he is thus sitting on the white horse. They cannot fight against him as he is in heauen, they cannot reach to his person there. Neither shall they haue a∣ny minde to fight against him, as he sitteth or commeth to iudgement, but their fierce∣nes being then banished, they shall tremble at his presence. But as he sitteth on the white horse, as hee is made knowen to the world in his Gospell, by which hee maketh vs white, forgiuing our sinnes, and chaun∣ging our liues, so the beast fighteth a∣gainst him. It will bee too late to fight, when he commeth in iudgement: Then the beast himselfe shall haue no courage to fight. But nowe the meanest souldier, the basest Seminarye that is vnder the beaste,

euery busie schismatike will encounter him and his whole armie, while hee sitteth on the white horse. Therefore in these daies they are so sawcie with him and his horse, and all his armie.

Of this, that Christ onely is captaine and generall on the one side, it followeth that they which will be saued, must cleaue to him alone for their saluation. Euery thing that is against him, or seemeth to steppe into his place, must be remooued. The Popes supre∣macie, the sacrifice of the Masse, adoration of images, inuocation of saintes, confidence in workes, all these must be reiected, and wee must cleaue onely to Christ for saluation. His people are known by hauing him to be their leader, and not by a Pope, or a city, or any one earthly power ruling ouer them. Againe it is to be concluded, that seeing Christ commeth no way to his Church, but sitting vpon the white horse, and that horse is his Gospell, therefore all men that will receaue him and his benefites, must submit themselues to be taught by his word, and seeke to knowe his Gospell: he that receaueth not his word, can not receaue him.

Now would it seeme meete to shew (see∣ing the Gospel is this white horse that Christ doeth sit on) whether hee commeth vnto vs

vpon it being read, or being preached? and whether the learned and preaching ministers onely bee this white horse, or also the vn∣learned and readers may be accounted such as beare forth Christ vnto his people? I thinke Christ commeth by the one and by the other, and each of them doeth beare him foorth, al∣beit he doeth ride more gloriously & swiftly in the sound of learned preaching. But of this point I shall speake somewhat in the next part. Thus much shall suffice to haue spoken of him which sitteth on the horse, which is Iesus Christ our king and onely captaine.

The next and last generall head to be spo∣ken of, is the armie of Christ. The beast and his armies fight against Christ and his armie. The Church of Christ is called by many names, but here in the matter and time of warre, it is called an armie. Likewise Salomon sayth of it, that it is terrible as an armie with banners. Paul vsing the same Metaphore, will haue vs put on the armour of light, and saieth, that the weapons of our warfare are not carnall, but mightie through God to cast downe holdes, and willeth vs to put vpon vs the whole armour of God, that we may be able to stand against the assaults of the deuill: and of himselfe he witnes∣seth, that he had fought a good fight, and finished his course. So that there is a warre, and ar∣mour,

and weapons, and fighting, that belon∣geth to gods people, and they altogether make an armie.

The Church of England is an excellent and noble band of this armie. Wee are Christs souldiers, we beare his colours, he rideth be∣fore vs, and among vs vpon the white horse, he is our captaine, and we are his armie. Two kinds of enemies we haue that labour to per∣swade thēselues, & the world, that we are not Christs armie, the Papists, and the Barrowists.

Against the Papists we haue maintained, that the sound teaching of the word of God, and the lawfull administration of his Sacra∣ments, are the most sure ensignes, whereby his armie is knowen: and that we haue these among vs, and they are effectuall in vs. When we allege that which Christ saith: My sheepe heare my voyce, and a strangers voyce they will not heare: That which Esaie hath: To the lawe, and to the testimonie, if they answere not accor∣ding to this, it is because there is no light in thē. When we allege these, and the like places: we obtaine, that the true and sound setting forth of the worde of God, is a most certaine signe and note of the Church. That which Paul hath: If any man preach another gospel, let him be accursed. That which Iohn saith: He that a∣bideth not in the doctrine of Christ, hath not God:

and if any man bring not the doctrine of Christ, receaue him not: declareth, that a false doc∣trine of the gospel and Christ, destroyeth the Church: especially, if y^e errour be in the foun∣dation, which is our iustification by faith in Christ, and all those things which doe neces∣sarily depend vpon it. Therefore the Apostle saith: Other foundation can no man lay, then that which is layed, euen Iesus Christ: And againe, Ye are built vpon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone. For this cause, Paul doth so carefully and oft, stand vpon the clearing of this article of our iustification by faith in Christ, in so manie of his Epistles. The true doctrine of the Gospel, is thus founde to be the note, yea, and seede of the Church. That the right and lawfull administration of the Sacraments pertaineth to the description, and declaration of the Church, we may easi∣sily confirme.

Our Sauiour ioyneth the Sacraments to the worde: Goe teach all nations, baptizing them. The Apostle doeth the like, when hee sayeth: Christ hath clensed his Church, by the washing of water through the worde. And of the other Sacrament, it is sayde: Doe this in remembraunce of mee. And, drinke yee all of this. And the first Church

gathered together after Christes ascension, is thus described: They that gladly receaued his worde, were baptized, and the same day there were added to the Church about three thousand soules, and they continued in the Apostles do∣ctrine and fellowship, and breaking of bread and praiers. These things by the benefite of God we haue, the trueth of the Gospell, and the whole new and olde Testament in all points of substance of doctrine truly taught, and set footh in this lande: the sacraments also are rightly administred. Wherefore we haue the true notes of the Church.

These are the true notes of the Church, such notes as are also causes of it: for the word and sacraments doe beget and nourish faith, by which we are vnited to Christ as to the heade. Many other things agree to the Church, as good workes, mutuall loue, true repentance, shunning of idolatrie, a right in∣uocation of the name of God, and the like. But these are partes and effects and orna∣ments of the former, and concurre together with them: for the word taught must be vn∣derstood to be fruitfull, and so the sacraments to worke in mens soules, and both to be of power, or els they are no longer tokens to vs that wee are of the Church of God. These things thus vnderstood, are the true and suffi∣cient

markes, whereby he that hath spirituall eyes, may see the Church of God. These, by the speciall working of Iesus Christ, we yet retaine in such sorte, as they bring foorth fruite in mens hearts and liues. God grant they may continue with vs, and be more ef∣fectuall to worke amendment in all. As for those marks, wherby the Papists would haue the Church to be discerned, they are deceit∣full, they can not point it out. Antiquitie hath erred, Vniuersalitie hath bin corrupted, Vnitie may be in falshood, Succession in place may be without succession in trueth: their o∣ther marks are of like nature. The worde and Sacraments rightly set forth and receaued, and bringing forth fruite, can neuer deceaue vs, but bring vs directly to the true Church of Iesus Christ. But what shal we say to them that make discipline a necessarie marke of the Church: because our Sauiour saith: Baptize them, teaching thē to obserue whatsoeuer I haue commaunded you? The obseruation that our Sauiour speaketh of, is not of some certaine forme of outward gouernement, but general∣ly of obedience to faith, to loue, and to the whole lawe and Gospell. As for that disci∣pline by Elders in euery parish, it will not be found in those wordes of Christ. The Church can not well stand without all ecclesiasticall

gouernement. Yet it seemeth it did so stand in the captiuitie of Babylon: but without that forme it may very well stand and florish, and so hath done in this and former ages in ma∣ny places. Wherefore the worde and sacra∣ments remaine as the markes in generall, whereby the Church may be discerned.

But the Barrowists, and such of whome they haue learned their principles, descend into a more speciall and neere description of the Church. The worde and Sacramentes are not such notes with them, as can point out a Church. What then is the Church of Christ in their account? diuerse of them haue gone about to describe it, but one especially would seeme to doe it most fully: therefore he describeth it in these wordes at large. The true planted, and rightly established Church of Christ, is a companie of faithful people, separated from the heathen of the land, gathered in the name of Christ, whome they truely worship, and readily obey, as their onely king, priest, and prophet, ioyned together as members of one bodie, ordered and gouerned by such officers and lawes, as Christ in his last will and testament hath thereunto ordained, all, and each of them, standing in and for their Christian libertie, to practise whatsoeuer God hath commanded, and is reuealed to them in his holy worde, executing

the Lordes iudgementes against all transgression and disobedience, which ariseth amongst them, and cutting it off accordingly, by the power which their Lord and king Christ Iesus hath commit∣ted vnto them. This is the Church, this is the armie of Christ in their account: and such they will not acknowledge vs to be.

Our parishes which they call perishes, they examine by all y^e parts of this description, and wil not allowe to any parish, any one of these thinges. Ten partes are found in it: Let vs see how they examine our Churches by them.

First they say, the Church consisteth of a faithfull people. None are accounted of thē to bee of the Church, but such as are regenerate, & haue the spirit, and are indued with know∣ledge, and haue receaued the gift of a sauing faith. But it is certaine, that many are in the visible church, that haue not these things. For first the kingdome of God is like a net that gathe∣reth together good & bad: the bad are not re∣generate, neither haue these things by thē na∣med. And as many followed Christ, when he walked vpō earth & were his disciples, which followed not for regeneration, but for that he fed their bodies: so is it in y^e Church now. And what shal we say of the tares y^e Christ cōman∣deth to be suffered til the haruest, least the wheate be plucked vp with thē? They are not only hy∣pocrites

which are like the good, for y^e tares are not like y^e wheate, but y^e open wicked & migh∣tie: which, if the Church would goe about to roote out from among them, they would in∣danger the whole, as by experience hath oft bin feene. When Paul saieth: All men haue not faith: he speaketh not onely of them that are without, but euen of them that are with∣in the Church. And to the Corinthians hee sayth: Some haue not the knowledge of God, I speake this to your shame. Wherefore, euen in the Church of Corinth, (the people whereof are called faithfull and Saintes) there were some that had no knowledge of God. And why may not that befall the Churches of Christ, which befell the Israelites? Vnto vs was the Gospell preached, as vnto them: but the worde that they heard, profited not them, because it was not mixed with faith in those that heard it. As wee are like them in hearing, so why may not some among vs be like them in not beleeuing? And yet as they were, so may we be reckoned of the out∣warde Church. They see that the Church in the time of the Prophets, had many, which were neither regenerate, nor faithfull, such as had neither the spirrte nor knowledge. But they would make vs differ from them, in a straiter couenant of separation. For they say,

the carnal propagation from Abraham, and outward circumcision, was inough to keepe them in the Church: but nothing keepeth vs in it that is outward, not baptisme, nor any outwarde thing, but onely grace, and faith, and the spirite: If any man haue not these, and be not so esteemed, hee is not to bee ac∣counted so much as of the visible Church. And this they grounde of the practise of the Iewes, which as they saye, separated none from their Synagogues for sinne. But this is false. Them that confessed Christ, they put out of their Synagogues, althogh vniustly: & for diuers kindes of sinnes, they had diuerse sacrifices, which must bee offered by them, before there coulde bee any attonement for them. So the Iewes separated some for sinnes, and yet wicked persons were stil of their out∣ward Church. As for the places that they alleage, to proue that all in the Church must be faithfull, and haue the spirite, petaine ey∣ther to the elect onely, and such as are called according to purpose, as when it is saide, to so many as receaued him, he gaue power to bee made the sonnes of God: And againe: I will write my lawes in their hearts: or else declare what euery one ought to be, and not what e∣uery one is, or shalbe: as when Paul sayeth: In Christ, neither circūcision auaileth any thing,

nor vncircumcision, but a newe creature: or else speake of outward profession & shewe of faith: as whē the Corinthians are called faith∣full, and such as S. Iames speaketh of in his se∣cond chapter: or last of all, because some haue these in trueth, they are ascribed to y^e rest, be∣cause they make one outward body with thē, & are denominated of the best, as when Paul saith: Such were some of you, but ye are washed, but ye are sanctified. As Augustine sayeth, that a heape wherein lyeth more chaffe thē wheate, is yet called a heape of wheate, and not of chaffe, be∣cause it is a heape for the wheates sake: So al∣though there be wicked & vnfaithfull men in the Church, yet y^e Church is called faithful, be∣cause it is a Church for the faithful & godly, & not for the wicked. Wherefore it is not ne∣cessarie, that the visible Church should con∣sist onelie of a faithfull and a regenerate peo∣ple, such as haue the knowledge and the spi∣rite of God: the outward profession of these thinges, and the Sacraments, and the shadow as it were of the good, keepeth thē in the vi∣sible Church, although such men are in it on∣ly for their further damnation, except they repent. Thus much of that they say, the Church must be a cōpanie of faithful people.

The second note which they make, is a separation frō the heathen of the land. These

heathens they tearme by many other names, calling them vngodly, prophane, and athe∣ists: and the other common sort of them take all such as come to Church with vs, to bee no better: the other (that will seeme to speake with more iudgement,) make such to be pro∣phane, which are without the Church, or re∣turne to their former filthines, or haue done any thing that may shewe them to bee with∣out the couenant of Gods grace and free pro∣mise. Euery man that hath not knowledge to render a distinct account of his faith, in all necessary branches, they esteeme prophane: thus they minse it: but their writings and do∣ings shewe, that all are prophane with them, that are not of their owne societie. Now the separation frō prophane persons is so great a matter with thē, that if but one such man re∣maine & be kept in the Church, either he ma∣keth it as they thinke, no Church, or at least, maketh all exercises of prayers, and of Sacra∣mēts, to be of no vertue nor value, but offēsiue to God, & hurtful to the Church. Therefore they accoūt our churches no churches, our sa∣cramēts no sacramēts, our praiers no praiers, (if there were no other fault but this among vs) because we retaine y^e prophane & vngodly in our Churches. That the Church ought to be separated frō all such, or els that it can be

no Church, and that the couenant otherwise is broken, * 1.1 thus they labour to proue: First, because the Lord sayeth in Moses: I am the Lord your God, which haue separated you from other people. I answere: the Israelites were separated from other nations by blood, and by outward ceremonies: we likewise by pro∣fession and Sacraments. And as for the ig∣norant, and vnbeleeuers, and vngodly, the Churches of the Israelites and Iewes, could not be separated from them, neither can the Church of Christ bee in this life freed from such. Secondly, they would proue this se∣paration by the wordes of Paul: * 1.2 A little lea∣uen leaueneth the whole lumpe. And againe: If any that is called a brother be a fornicator, or co∣uetous, or an idolater, or a rayler, or a drunckard, or an extortioner, with such a one eate not. And to these, * 1.3 that is ioyned as being of like nature: We charge you, that you withdrawe your selues from euery brother that walketh inordinately. Of these places they conclude, that there is an infection to the Church by the wicked retai∣ned: and that the Church can not bee the Church, except this lawe of separation bee practised. I answere, first, that the leauening and infection, was not in a wicked mans be∣ing in the Church, but in the reioycing at his wickednes. For so Paul sayeth: your reioy∣sing

is not good: knowe ye not that a little leauen leaueneth the whole lumpe? Moreouer, a wic∣ked man may infect and leauen others by his example: the rest he doth not infect. And last of all wee saye, our Church retaineth none such, as that incestuous person was, if they be knowen. Where Paul sayeth: If any that is called a brother, be a fornicator, eate not with such: and againe: Withdrawe your selues from euery brother that walketh inordinately: First, I answere, he must be accused and conuicted to be such, and admonished: and if he amend not, he must be auoyded. Secondly, he must be shunned as touching familiaritie, with ly∣king, and fellowship, not to be companied with, as those with whome wee eate famili∣arlie. For so much importeth that he sayeth: Eate not with such, and withdrawe your selues from such. To shunne their companie in all thinges it is not meant: For in buying and selling, in submitting our selues to their go∣uernement, if they be our Magistrates, or in any other necessarie duetie, they should not be auoyded. Last of all, their presence defi∣leth not the Sacraments, nor maketh prayers vnprofitable ts vs, but to themselues. He that eateth and drincketh vnworthely, eateth and drincketh his owne damnation. But they saye, wee are vnworthie, by admitting vnworthie

ones. I answere, it is not in euery one to ad∣mit or to refuse, and therefore euery one can∣not be guiltie. And Iudas defiled not the Pas∣cal lambe nor the Lords Supper, nor yet the rest that were present, but himselfe he defi∣led. Againe they say, if we may not eate commune breade with them, much lesse may we eate the Lordes bread with them in the Sacrament. I answere, for our com∣mon meat we are oft at choise in what com∣pany to take it: but the Sacrament wee must receiue with the Church, the wicked hath a commaundement to absteine from it: and the worthy hath a commaundement to come vnto it: his presuming to come that ought not, must not exclude me that ought to come. This I speake of persons suspected to be reiected, & in deede wicked in them∣selues, but yet not conuicted openly before the Church. Of them y^t are conuicted, I may say as Theodoret doth vpon this place. Si non oportet eos communis esse cibi participes, nec my∣sticiquidem certè & diuini. If they must not be partakers of the cōmon bread, then certaine∣ly neither of the mysticall and diuine bread. and as Ambrose saith, Cum fratre in quo vitia haec reperiuntur, non solum Sacramenta non edenda sed nec communem escam docet, vt eru∣bescat cum vitatur & corrigat. He teacheth

that we must not onely not eate the Sacra∣ments, but not so much as common meate with a brother in whom these sinnes shall be found. Photius readeth these words other∣wise. If any brother be named a fornicator, Talem fornicatorem, auarum, maledicum, ebrio∣sum, hoc est, illum qui in propatulo talis est ita vt sic ab omnibus & dignoscatur & nominetur, and as he sayde before, ita vt communem illam appellationem in seipsum amplexus, ex hac poti∣us quàm ex peculiari & proprio nomine, & cog∣noscatur & vocetur, hunc inquam, & fugi impe∣rat & vitari, & cum eo nec cibum sumere, nec miscere sermones, nec simul vitam ducere, non autem illum quem quidam carpunt esse ma∣ledicum. Such a fornicator or rayler as is such a one openly, so that he is after that sort of all men knowen and named, so that he hath receiued this common name to himselfe, and is rather knowen and called by it then by his proper name, he commaundeth such a one to be auoyded and shunned, and that we shoulde neyther take meate, nor vse fa∣miliar talke, nor leade our life with him, but hee commaundeth not that man so to bee shunned whome some carpe, as though hee were a backebiter. Thus they vnderstand it of a man notoriously knowen and conuicted, and then of priuate

and familiar companie, and last of all, of so∣cietie in the Sacraments. Them that are no∣torious, the gouernement and lawes of our Church commaunde to be excluded, and it is put in practise: Wherefore our Church is not to be condemned for this. That which they obiect in the second to the Corinthians: Be not vnequally yoked with the infidels: * 1.4 For what fellowship hath righteousnesse with vnrigh∣teousnesse? is spoken first of such, as acknow∣ledge not Christ to be the redeemer, but were heathenish idolaters: we haue none such a∣mong vs. Secondly, if it be vnderstood also of the wicked liuers, it forbiddeth familiar conuersation with them: for with such as we liue familiarlie, wee may be sayde to bee yo∣ked. Thirdly, he will not haue vs bee parta∣kers with them, in that they are vnrighteous, and idolaters, neither by practise nor con∣sent: but otherwise, to be in their companie vpon necessarie occasions, he doth not con∣demne. As for that which Paul practised in the Acts: * 1.5 When certaine were hardened and disobeyed, speaking euil of the way of God, he de∣parted from them, and separated the disciples: perswadeth a separation from the open, and professed enemies of Christ. To such dogs, the holy thinges of God are not to bee giuen. And of such speaketh Saint Iohn: * 1.6 If there come

anie vnto you, and bring not this doctrine, bid him not God speede: for hee that biddeth him God speede, is partaker of his euil deedes. If he be a blasphemer of the name of Christ, an o∣pen despiser of his Gospel, one that refuseth him, and acknowledgeth him not as Redee∣mer and God, hee is to be accounted an infi∣del, and by all meanes to be reiected. None such are admitted of vs, or mingled with vs, being once knowen. Moreouer, * 1.7 they thinke that Esay condemneth vs, for admitting a whole parish to the holy Communion, when he saith: Yee are they that haue forsaken the Lorde, and forgotten my holy mountaine, and haue prepared a table for the multitude, and fur∣nish the drincke offering for the number. Esay speaketh not of receauing a number into so∣cietie, to offer to the Lorde: but rather of sa∣crificing to a multitude of Idols, in steade of the true God. For hee opposeth the onely true God to a multitude whome they serued: yea, some thinke that the names that are translated a number, and multitude, doe sig∣nifie Mars, and Mercurie. Wherefore, this pertaineth not to the admitting of manie to the Communion. It was a commendation for the people and seruice of God, when they did all eate the passeouer, and offer sacrifices together, as at their comming out of Egypt,

and in the wildernes: and vnder Iosias and o∣therwise. It is much more to be misliked with vs, that some refraine from the communion, then that so many come vnto it. They ob∣iect many other things against the retay∣ning of wicked men in the societie of the Church: but these are the chiefe. To an∣swere all, woulde require a seuerall trea∣tise.

Their thirde note of a visible Church is, that it must be gathered in the name of Christ. * 1.8 Esay did so prophecie. In that day the roote of Ishai shall stand vp for a signe vnto the people, the nations shall seeke vnto it. Whole nations and many nations shoulde come to Christ in steede of one nation. Could this be but many wicked and vngodly should be mixed? and howe should the nations seeke to him? some in shewe, some in trueth: some by outward profession, and some by inward feeling. * 1.9 When our Sauiour sayth, If I were lift vp from the earth, I woulde drawe all men vnto me, hee meaneth that such as come in trueth, shall come by his power: but hee meaneth not, that there should none come in outward fashion onely, & in word, and yet in heart be farre from him, & in their deedes denie him. And as he sayeth againe, * 1.10 where two or three are gathered together in

my name, there am I in the middest of them: so are our assemblies in the name of Christ, if to come vpon his commaundement, to call vpon him, to heare his worde, and to receaue his Sacramentes, bee to be gathered in his name: and the wicked comming with vs, hindereth not this our purpose, nor disap∣pointeth our worke.

That which Peter saieth: To whome yee come as vnto a liuing stone, disalowed of men, but chosen of God, and precious, and yee as li∣uely stones, bee made a spiritual house, an holie Priesthoode, to offer vp spirituall Sacrifices ac∣ceptable to God by Iesus Christ. This I say, is spoken of them which are called of God ac∣cording to his eternall purpose. But none are thus ioyned to Christ, but onely such: yet for their sakes, the rest are so accoun∣ted, and take the name of that which is the chiefe: and so farre are they from making vs to bee separated from God, when we con∣sent not to their sinnes, that they are tolera∣ted and receaued into some outwarde honor of the Church for vs.

These places sufficiently proue, that the Church of Christ must be ioyned vnto Christ the head. But what exception can bee ta∣ken against our Churche? howe can it

be sayde, that wee are not gathered together in the name of Christ? They saye, our Chur∣ches are gathered together, not in the name of Christ, but in the name of Antichrist. This is a most vile slaunder against the Church. All that is proper to Antichrist we withstand, and therefore Antichrist seeing himselfe cast off, and vs not gathered in his name, striueth by force and policie, to gather vs to himselfe again. The name of Antichrist included espe∣ciallie his supremacie, his humane traditions against the written worde of God, his idola∣trie, his adoration of Saintes, his pilgrima∣ges and reliques, his prayers for the dead and purgatorie, his iustification by workes, his satisfactions for sinnes, his doctrine of free∣will, his vowes of pouertie, of single life, his workes of supererogation, his pardons and the like. To come together in these opini∣ons, and in the practise of those thinges, is to bee gathered in the name of Antichrist. But thus wee doe not. Contrariewise, wee come to worship God in the name of Christ alone, to bee iustified by him, to heare his trueth: therefore wee are gathered in the name of Christ. The fourth note of a visible Church they make this, that it must worship Iesus Christ truelie. It is out of question, that the true Church of God worshippeth Christ

aright. But what can they alledge against vs and the worship that we performe to Christ? First the commandement, Thou shalt make no grauen image. They account vs idolaters. Then that to the Corinths, * 1.11 If anie man say vnto thee, that is sacrificed vnto idoles, eate it not be∣cause of him that shewed it. Our seruice they say was once offered to idoles, and therefore now must not be vsed. To these they ioine that of Esay, * 1.12 They that sanctifie thēselues & pu∣rifie themselues in the gardens behind a tree in the middest eating swines flesh, and such abomi∣nation, euen the mouse shalbe consumed together saith the Lord. In their account our prayers & the forme of our publike seruice is swines flesh, or as a mouse, which things were vncleane, and might not be offered to God by the law. And to this end they heape vp many places of like nature, as that of Deuteronomy, * 1.13 & such other: Thou shalt offer to the Lorde thy God no bullocke nor sheepe wherein is blemish, or any e∣uill fauoured thing, for that is an abomination to the Lorde thy God. Such a sacrifice they iudge the seruice that we offer to God by the booke of common prayer to be. Therefore they giue names of reproche and disdaine vnto the booke, calling it the Statute booke, and stinted seruice, and staruers booke, and such like. Against this booke they fight

as against a most pregnant idole. We wor∣shippe not God aright, because we worship him by this booke. The worshippe of God is large: faith, hearing of his worde, reading of the Scriptures, and euerie good worke pertaineth to his worshippe. All the seruice and duetie we doe to God, are not done by the reading and vsing of that booke. Nay all our prayers in the Church are not out of it. The preachers vse the libertie of their mind, and motion of Gods spirite. So that all our worship, and all our prayers are not done by that booke.

But they say, that booke and the worship done by it is idolatrous. First they con∣demne it in generall, and then in parti∣cular. In generall they mislike for fiue things.

First, because the prayers are read. The reading of prayers, they say, can not bee with sighes and grones, nor come of faith, nor proceede from the motion of the spi∣rite, nor haue any feeling ioyned with it, and hath no warrant by commaundement or practise from Christ and his Apostles. Prayers read (they say) are onely for medi∣tation, and not for inuocation. This is their accusation against the prayers that are read out of a booke. When our Sauiour sayeth:

The true worshippers must worshippe the father in spirite and trueth: and Paul, the spirite hel∣peth our infirmtties, then they suppose that prayers read are excluded, as though they proceeded not of the spirite. Prayers are not so much vsed of the people, nor of any of vs as they ought to be. It is the chiefe meanes to obtaine Gods fauour, to keepe our selues in his feare, and to worke all goodnes in vs. If prayers by the booke were no praiers, we should be much more barren in this exercise then we are. This were a good meanes for the deuill to bannish pray∣er from a great number altogether. I would know in respect of the hearer, what great difference it is, if the prayer be read to him or pronounced out of thy heart? Neyther way doth it come out of his heart as the fountaine. It commeth thus to passe also with many that vtter conceiued prayers, that for the most part they vse the same fourme of words, & the same matter in most points of their praiers. Againe what would this liberty of euery mans praying publike at his owne motion, hauing that office, bring vpon the Churches? Infinite & intollerable babling in some, & dānable & most heretical petitions in a great number. But they say praiers read are not of the spirite, nor with sighes,

nor feeling. The very reading is not praying but the motion and desire to God in rea∣ding is praying. This motion is not hinde∣red, but furthered by reading: because it bringeth to the vnderstanding that which the heart longeth after. As one candle recei∣ueth light of another, so euen in prayer the heart receiueth light and heate by meanes of the words read and heard. Christ set down a fourme of words and sayd, when you pray, pray thus. Nowe he that vseth the wordes, and matter, and affection, prayeth thus, rather then he that vseth the matter and affection onely. And the words of some petitions we vse of necessitie, as forgiue vs our sinnes or tres∣passes, and therefore may well vse all. Christ himselfe in the garden prayed thrise, saying the same words. Dauid made diuers Psalmes to be sung in Gods seruice, and intitleth them to the parties that should be leaders in them. The hundred thirtie and sixt psalme was cōmonly sung in time of thanksgiuing, for great and extraordinarie victories: first Dauid himselfe vsed it, then Iehosaphat, and after that Iudas Maccabeus. Ioel in the pub∣like fast telleth what the priestes should say, and biddeth them pronounce these words: Spare thy people, * 1.14 O Lorde, and giue not thine heritage into reproche, that the heathen shoulde

rule ouer them: wherefore should they say among the people, where is their God? * 1.15 Hoseah biddeth the people take vnto them words, and say to the Lord: Take away all iniquitie, and re∣ceiue vs graciously, so will we render the calues of our lippes, Asshur shall not saue vs, ney∣ther will wee ride vpon horses, neyther will wee say any more to the worke of our hands, yee are our Gods: for in thee the father∣lesse findeth mercie. God prescribed a fourme of blessing to Aaron and his sonne, * 1.16 wherewith they shoulde blesse the people: commaunding them to say, The Lorde blesse thee and keepe thee, and so soorth. Moses vsed a fourme of wordes as a prayer at the going forwarde and re∣sting of the Arke: * 1.17 and Dauid in his prayer hath the same. Seeing these things are so, * 1.18 prayers read may be vsed, & a man by them may perfourme vnto God spirituall and ac∣ceptable seruice.

The second thing for which they mislike the booke is, because it is prescribed and im∣posed, and vsed continually. This cutteth off the libertie of the Church (they say) and bringeth it into bondage: this is tedious to men, and Penrie is not ashamed to say, it is lothsome to God to be serued so oft as it were with one dish. The libertie that these

men chalenge is such, as that they will be bound to nothing, especially in religion. & in things indifferent, neither by prince nor by a∣ny law of man be it neuer so good & godly, the thing is misliked, because it is prescribed and imposed vpon vs. Doth the very impo∣sing and bond by law make it vnholy? Then acknowledge not the Trinitie, nor receiue the canonicall Scripture, nor seeke to knowe Gods commandements nor Christian faith: For these things by law are imposed vpō vs. But this diminisheth not our liberty, nor ta∣keth away our willing seruing of God, in these things imposed, but rather maketh vs more willing. And as for tediousnesse to the Lord, because these prayers are old and vsuall, it is not to be feared. For in his seruice he requireth not newe words, but a newe heart. The worshippe and prayer is newe to God, so oft as our heart is renewed with zeale and true repentance, and good affecti∣on to it. For the prayer to God is not the outward word, but the inward desire and affection.

The third thing in generall for which they condemne the booke is, for that it is mans inuention. Whatsoeuer man deuiseth, that they count vncleane and not to be vsed in prayer. When mens traditions and inuen∣tions

are reprooued in Gods seruice by scrip∣ture, hitherto by all godly writers, those things haue bene vnderstood which are con∣trary to Gods word. Things agreeable are not so accounted mens inuentions, that they should be condemned. For if simply to come from the wit and braine of man be naught, thē were preaching to be banished, and then euen conceiued prayers must be excluded, and so much more, because they be new in∣uentions euery day: and this, if it be any, it is but one. It is not a deuise of man, therefore to be reiected, which is agreea∣ble to the word of God, as those things in this booke are, whereby we worship God.

The fourth generall cause of reiecting the booke is, for that it is in many points ta∣ken out of the Popes portesse. Therefore Barrowe calleth it a great colloppe, or a pigge of that mezeled hogge. In this be∣halfe another of them sayeth, wee beare the image of the beast, for that we vse some part of his forme of liturgie. It is certaine that a great part of the publike prayer in that booke which the Romanes vse, was practised in the Church before the beast came in that chaire. And often times Gods people haue eyther taken or

resumed those things to Gods worshippe, which haue bene abused by idolaters. The spoiles of Egypt & of Iericho, the vessels of the tēple abused by the Babylonians were againe applied to Gods seruice. If we vsed any thing wherein the Pope sheweth himselfe to bee the beast, as his worshipping of dead Saints, and images, and the Masse, and such like, then we might be sayde to beare his image or his marke: But in the prayers that wee haue, there is no part, no limme, no clawe of that beast. The people of God must not fashion themselues like the Cananites, nor the heathen about them, in any thing wherein they are idolatrous and impious: but in that they haue as men, Gods people may be like them. As they are Papists, we will not be like the Romanes: but as they are Chri∣stians, we may be like them. In taking good things from them wee take not any thing that was theirs, but we take to our selues that which was our owne. We must not vse the Bible, nor the name of God or Christ, nor Baptisme, if we will haue nothing that they had.

The fift and last thing for which in gene∣rall they cast away the booke is, for that it mainteineth a reading ministery. A booke of common prayer is no cause of a reading

Minister. The chiefest cause is, that preachers will not be had, nor can be made in this slen∣der maintenance of sundry Churches: the next cause is, the couetousnes and wicked dealing of many godlesse patrones: and a third cause is this, contention and strife that is raised in the Church. This hath cast out manie that were in, and hath driuen backe manie that were comming on: this hath caused di∣uerse to forsake the studie of Diuinitie and learning altogether. But the booke of Com∣mon prayer is no cause of it: for the preachers with vs vse it, and where all are preachers, there is a set forme obserued, and is necessa∣rie to bee had of all well ordered Churches. These are the thinges, for which they con∣demne the booke in generall.

Now in particular, they trifle about many things: As first about the holy dayes, where∣of some they call double Idoles, and double feastes, Hallowmas, Christmas, Candlemas, Easter, Whitsonday, Trinitie sonday: Then there are the Ladies dayes, Saints dayes with the Eues fast, and feastes, and deuised wor∣ship vnto them. Last of all, they reckon the celebrating of dayes to Angels, as Michael, and the naming of manie Archangels. This cauil will easily be answered. For first wee make not the Calender anie parte of Gods

worship: Wherefore it is vaine to accuse vs of a false worship by that, when wee put no parte of his worshippe in it. That distin∣guisheth the times, and directeth vs to the Psalmes and Scriptures: but is no parte of Gods seruice, no more then a marke by the waye to direct them which goe by, is a parte of the way. The names maye bee some∣what offensiue where Masse is added: but in the olde tongue from whence our language came (long before the corruptions of the Masse were crept in) the worde signified no∣thing but Tide, or some solemn time: and the common people haue vsed to speake so, and the name Missa, from whence that is supposed to come, is read in ancient fa∣thers, in a good and a godly meaning: yea, and in most Calenders those names are re∣formed. The Saintes wee worship not, nor Angels, neither with prayers, fastes, nor a∣ny such thing: But God wee worship, and take occasion at such times, when wee call to minde them by whome the worship of God hath bin spred throughout the world. The people of God haue vsed and appointed moe dayes to publike prayer, and Gods seruice then the Sabbath, * 1.19 without controlement: as the feast of Purim and of Dedication. Last of all, those dayes, except the natiuitie of our

Sauiour, and those that fall vsually on the Lordes day, are in most places growne to be equall with the rest: Our people are readie ynough, to make no difference of dayes in that behalfe.

The next thing that commeth vnder their censure, are the fastes, Lent, imber dayes, Ashwednesday, Maundie, Holy thursday, Goodfridaye, and the rest. Two thinges are regarded of the Churche, in distingui∣shing these times from others. First a time to bee obserued of all, for the vse of fishe, and refraining from flesh, that nauigati∣on might bee maintained, and that seeing wee may haue prouision of all kinde of foode, wee doe not continuallie vse one∣lie one, to which wee are most giuen, to the decaie thereof, and hinderance of the other.

Secondly, that there maie bee vsed also a moderate abstinence, not to the honour of Saintes, nor as though there were anie worshippe of God in it of it selfe, but that our bodies maye bee kept vnder, and the minde might bee made the fitter to serue the Lorde. If all those dayes and others, were vsed in a whole or halfe abstinence, it were better for mens bodies and soules, and for the commonwealth, then it is.

The superstition and merite in such thinges is condemned: but either a ciuile or holie vse, to the better ordering of our bodies and affections, of none that are wise can be mis∣lyked.

A third matter of reprehension is (as they call it) a blasphemous abuse of scriptures, shredding, and rending them from their natu∣ral sense and true vse, to bend and apply them to the Idole feastes. This accusation is both foolish and impudent. If they thinke (as it seemes they doe) that it is not lawfull to print or reade by it selfe, some portion of the scrip∣ture, seuered frō the rest of y^e whole body, it is foolish: for what offence can there be, in ma∣king choise of some parte for instruction, see∣ing the bodie is left whole notwithstanding? And to say they are turned from their true sense, it is impudent: for in the same words & meaning are they set downe in the Com∣munion booke, as they are in the bodie of the scripture: neither doe we apply them to the feastes, but to our selues, to be instructed by them.

The fourth crime they set downe in these wordes: Abominable Collectes ouer, for, and to the dead. What can bee spoken more spitefull and shamelesse? We praye neither for the dead, nor to the dead: wee praye for

our selues, at the buriall of the dead.

In the fist place, about Baptisme and that which pertaineth to it, they finde many faults. They saye it is corrupted with the signe of the crosse, with godfathers, and godmothers, with the Fonte, with vnlawfull and vnpossi∣ble vowes of gossips: to these they ioyne purification or churching of women, with their offerings, hastie baptisme by Midwiues, bishopping and second baptisme: by these thinges, they iudge that baptisme is corrup∣ted. But why should the signe of the crosse corrupt it? Is it so odious to expresse the fi∣gure of that whereon Christ dyed, without opinion of adding grace, without giuing any worship to it, but onely for remembrance? there is none impietie it it. And what impos∣sible vowe doe the godfathers and godmo∣thers make? They say not (as they alleage.) that the childe shall beleeue, but that it doth, in way of Sacrament and outwarde profes∣sion, in as much as it is offered to baptisme, which is Sacramentum fidei, and is borne of parents that are professors of Christian faith. And as for the procuring of these thinges in action in the childe, there is none that vnder∣standeth I thinke anie furder, then as it maye lye in them conueniently, and as neede shall require. But what can there be in the Font

to corrupt baptisme, more thē in the Church wals to corrupt prayers, and scriptures, and and preaching, and all? Women are not pu∣rified, as though they were otherwise vn∣cleane: but they giue thankes for their deli∣uerance, and for the increase of mankinde and the Church: In giuing thankes for Gods be∣nefites, there is not anie fault. Confirmation is retained as a meanes to procure the instruc∣ting of the children, or as a tryall of it, not as a newe baptisme, nor as anie Sacrament, nor as that which shoulde conferre grace, otherwise then by prayer to God for it. Baptisme by women is not warranted by the booke, nor allowed to bee put in prac∣tise.

About the Lordes supper they haue ma∣nie cauils, as that it is soulde for two pence a head: that the institution is broken and changed in the deliuerie: that there is a stage-like dialogue betweene priest, clarke, and people: that there are newe Apocry∣phall lawes and iniunctions added, the Priest to stand at the Northside of the ta∣ble, the people to kneele, verse, and Col∣lect: that there is popish and idolatrous houseling of the sicke: that there is po∣pish visiting and pardoning of the sicke, with this Sacrament: These are hainous

thinges.

The Sacrament (they say) is sould for two pence: who selleth it, who buieth it so? He is to giue that, whether he receaue or no: It is no price of the Sacrament, but a poore alow∣ance to the Minister: The institution is not broken in the deliuerie. The wordes of insti∣tution are then vsed, when the bread and wine are set apart for the vse of the Sacra∣ment, and so much set apart for it, as is vsed in it. The wordes in the deliuerie, are to ap∣plie them to the persons, to stirre vp their faith: the institution was past before. For the speeches vttered by the Minister, and clearke, and people, there is no fault in the matter, but they condemne the forme. They thinke the Minister must vtter all that is spoken: the people must onely say, Amen. That they are commanded to saye, and they are not forbidden to saye more. How can that sound of the multitude bee made in the praysing of God, compared to the sound of many waters, and of mightie thunders, if the people saye nothing in Gods seruice? Their owne speach maketh them more atten∣tiue, and stirreth vp their mindes the rather. The finding fault with standing, kneeling, and such necessarie and seemelie gestures, proceedeth of infinite curiositie, and most

froward peeuishnes. We can not be together but we must haue some place, some gesture, and these are the fittest. Last of all, as pray∣ers and the worde of comfort, so likewise the Sacrament may be giuen to the sicke. There is no pardon otherwise giuen to him by it, then to other men, at other times. If hee be∣leeue and repent, he hath forgiuenes by faith in Christ, and it is sealed and confirmed to him by the Sacrament. Thus much of the par∣ticular faultes which they are most offended with.

Moreouer besides these, they carpe at comminations, which are nothing but sen∣tences of scripture: and how bitter soeuer the curses are, yet they are the curses of God, a∣gainst such as offend. They finde fault with a seuenfold repetition of the Lordes prayer at one meeting: some of them are oft omitted: with tossing of Psalmes and sentences to and fro like tennis balles: which is a prophane speach: and the thing is not commanded: and it may well be practised, so they reade, and speake in such sorte, that all men may heare and vnderstand.

These are the chiefe thinges, with which they finde fault in the booke. The most of them are circumstances, and as it were the shels: the kirnel is the confession of our sinnes,

the asking of thinges necessarie to soule and bodie, for the common state and our selues, the praysing of God for his benefites, the set∣ting forth of Gods will, his worde and testa∣ment. These are the substance of the booke, and of Gods worship. They make a buzzing about mens eares, with trifles and vanities for the most parte: and for these, they will turne all vpside downe: which are such things in deede many of them, as it would not come into our mindes once to speake of them, if their exclamations and outcries did not stirre vs of necessitie to it.

Yet there is one thing pertaining to Gods worship among vs, which they can not sub∣mit themselues vnto. An othe is a parte of the honor we giue to God, when vpon iust cause in the trueth, wee call his name to wit∣nes: this we do, by laying the hand vpon the booke of holy scripture. The othe is taken in the name of God, that gaue his worde to his Church, by the promises and threatnings that he in it hath made vnto vs: the booke is kis∣sed and touched in signe thereof: otherwise, by the dead paper, or ynke, or couer, wee are not willed, neither ought we to sweare: and this hath neither impietie nor idolatrie in it, no more then if a man did lift vp his eyes, or his hands to heauen, when he doth it in more

vehement expressing of his sincere and ear∣nest meaning in it. Thus much of the fourth note of their Church, Gods true worship: for corruption whereof, they accuse vs falsely.

The fift note of the visible Church, they make to bee the obeying of Iesus Christ as their king, priest, and prophet: Thus should Christ be receaued, or else he is not receaued at all to anie benefite. First then they goe about to shewe, that wee acknowledge not Christ to bee our king: wee receaue him not as king (they saye) because wee reiect his go∣uernment, and stand vnder the Antichristian yoke of popish gouernement. There be ma∣ny things which pertaine to Christs gouerne∣ment and reigne as hee is king, which wee haue, yea, all thinges that are necessarie and substantiall partes of that his office. First the spiritual gouernement in the soule, by which hee reigneth in vs, to the peace of conscience, and the vanquishing of Satan, and the bea∣ting downe of sinne and ignorance is founde among vs, and wee specially reioyce in it. Of this, it is sayde: the kingdome of God is with∣in you: and that, the kingdome of God is not meate and drinke: but peace and righteous∣nesse, and ioy in the holy ghost: and that, wee are translated from the kingdome of darkenes, to the kingdome of light.

Secondly, his worde read and preached, reprouing sinne, and teaching righteousnes, is among vs. Of this it is saide, the scepter of thy kingdome is a right scepter: and for this partelie, the Gospell is called the Gospell of the kingdome. These are the principall thinges pertaining to Christes kingdome heere in earth: and these, by his grace and goodnes, wee haue among vs. Nowe they haue a third branch of a kingly reigne, which is a forme of outwarde gouernement, the ende and scope whereof is, that order should bee kept, sinne shoulde bee punished, and cor∣rected among Gods people, by ecclesiasti∣call punishments, and censures. This (they saye) wee want, and therefore doe not ac∣knowledge Christ our king. They imagine that Christ hath set a forme externall, by which euery congregation shoulde bee fra∣med in this behalfe, as that there must bee (besides the teachers) in euerie congrega∣tion, a certaine number of Elders, which must electe, depose, ordeine, make orders and decrees, reprooue, suspende and ex∣communicate, when they see good. This is the kingdome which they striue for: if this bee not in euery parish, Christ (they saye) can not bee our king, we haue cast him off. Christ is our king, not onelie by his 〈2 pages missing〉〈2 pages missing〉

necessarie to saluation, & directlie commaun∣ded, as the Priestes did in the dayes of Mala∣chie. If wee reiected gouernement, and re∣fused all correction and punishmēt for sinne, we reiected an expresse commaundement of Christ our king. But in reiecting the censures of ten, or sixe, or any such number in euerie congregation, wee doe not repugne anie open or knowen commaundement of Christ our king.

Wherefore, notwithstanding the gouerne∣ment which wee haue, and the excluding of that gouernement which they would ob∣trude, wee haue Christ to bee our king, and hee acknowledgeth vs his people, subiectes, and armie.

Nowe wee must see, what it is that ma∣keth them to thinke that we denie the priest∣hoode of our Sauiour Iesus Christ: and so make that he is no priest to vs. If hee be no priest for vs, then hath hee not sacrificed, and satisfied for our sinnes: then hath hee not, neither doth make intercession for vs. Hee that denieth the priesthoode of Iesus Christ, loseth these his benefites: He is a priest for euer, after the order of Melchisedech: and all must come vnto God by him. Now then, wherein doe wee deny his priesthoode? Be∣cause (saye they) we sacrilegiously prophane

his name with our idolatrie, and because we prostitute his blood, and make him a priest and sacrifice to infidels, and most wicked of∣fenders. His priesthoode were denyed, if we trusted in anie but in his sacrifice for the forgiuenes of our sinnes, or if wee made pray∣ers to God in anie mediators name but his. But (they saye) wee denie his priesthoode, because wee make prayer vnto him out of a booke: for this they call idolatrie. But by that booke wee praye to God the fa∣ther, in his name, for thinges agreeable to his will, with faith, and from the heart. Therefore there is no idolatrie in that, nor any thing that derogateth from his priest∣hoode.

The second thing, wherein wee denie his priesthoode, is (they saye) because wee prostitute the blood of Christ, and make him a priest and sacrifice to infidels, and the most wicked offenders. In baptisme (they say) it is prostituted, because wee giue the Sacrament to the whole nation: in the Supper, because wicked impenitent persons are receaued of vs to it: and gene∣rally in both, because at the first by procla∣mation of the prince, and vpon the sudaine, from idolatrie and poperie, streight after the reigne of Queene Marie, all were receaued

to the Sacrament: and that people is yet re∣tained.

But for the infantes to bee baptised, al∣though the parentes were wicked, there is good warrant. First, for that their auncetors were receaued into the couenant, and the sinne of the father shall bee vpon himselfe, and is personall, and necessarily the punish∣ment passeth not, God himselfe sayeth: the sonne shall not beare the iniquitie of the father. Another reason is, because there is hope of the childe, that hee shall bee brought vp to knowe God, and beleeue in Iesus Christ: and last of all, for that there is none baptized, but some doe vndertake for him, that it shall be performed: they marueile that a whole nation shoulde bee baptised: and yet Christ hath saide: Go teach all nations, baptising them. And as touching the whole multitude recea∣ued after the ende of the reigne of Queene Marie: First it can not bee saide, but they had teaching in the dayes of the most wor∣thie king Edwarde, although they fell from it. Secondly, they came not as meere stran∣gers to Christian Religion, but as men from an aberration in Christian Religion, which they might easilie correct, if they were not wilfull: And what shoulde that preiudice the Church nowe? If they had

not bene taught then, yet nowe they haue bene taught aboue these thirtie yeres. Last of all, in such maner Gods people haue bene reduced to Gods worshippe againe from idolatrie vnder Iosias and Ezechias Kings of Iudah. Nowe concerning the Sacrament of the Supper, we doe not prostitute it to in∣fidels. We cannot count any in this land infidels, whome we know and receiue to the Sacrament of the Supper. All make profes∣sion of faith, all acknowledge Christ God and redeemer, and hope for saluation in him: if they haue not this, we may and ought re∣iect them. If any neglect his duety, it is no preiudice nor cause to condemne the rest. So likewise, knowen wicked offenders, (if they be impenitent) are remooued: and if it were so that some such as are not to be made par∣takers, doe communicate, is that a denying of his sacrifice and priesthoode to the rest? It is euill applyed to such: but it is not thereby plucked from the rest. It is applyed to him that hath no benefite: but he is not depriued, to whom the benefite belongeth. The places of Scripture by which they woulde prooue, that we denie Christs priesthoode for giuing the Sacrament to such as we receiue, are these: * 1.20 first the complaint of God in Eze∣chiel: Yee haue brought into my Sanctuarie

strangers, vncircūcised in heart & vncircūcised in flesh, to be in my Sāctuary & to pollute my house when ye offer my bread. God reproueth thē for making such priests as were vncircūcised in flesh, & strangers, euen heathens, & idolaters: for to be in y^e sāctuary, & there to minister, was to be a priest. Such we make not. & this per∣taineth nothing to y^e receiuing of any among vs to the sacramēt. To this they ioine another complaint of Ieremie, * 1.21 The enemie hath stret∣ched out his hand vpon all her pleasant things: for she hath seene the heathen enter into her sanctu∣arie, whom thou diddest cōmand that they should not enter into thy Church. This is spoken of the enemies, which should possesse al they had, & be Lords ouer them, & spoile their Sanctu∣arie by violence. These were heathen idola∣ters, the Babylonians. Such should not enter into the Church. We receiue none such as professe themselues to be idolaters, as be∣leeue not in Christ, and are open persecuters of his people. Thus it is apparant, we do not prostitute the blood of Christ to such as they name: & if any mā do, the Church & gouern∣ment doth not allow it: & againe, that this is not a denying of Christs priesthood & sacri∣fice, & the putting of another thing in stead thereof as y^e papists did, but rather a misse ap∣plying of it where it should not be applied.

Wherefore, wee doe not deny his priest∣hood.

As concerning the propheticall office of Christ, that by vs is not obscured and dimi∣nished, but magnified and highly aduanced. His word onely hath soueraigne authoritie, it is published, and it is receiued in our Chur∣ches. Let them shewe wherein we derogate from his prophecie.

The first accusation is a slander; as that we adde to the word, that we vse humane traditions, we obtrude things contrary to the word, and that we oppugne and re∣iect the manifest trueth. These things must be answered in the particulars. We adde nothing as necessarie to saluation, we teach nothing contrary, and we imbrace all the knowne and euident trueth. But that is not an addition, or a knowen trueth, or a thing contrary to the word which they imagine to be so. But (as I sayd) these things are an∣swered in the particulars.

The next accusation is, that we giue not obedience to the word of Christ, but vse it as a mantel to couer our sinne, rather then as a rule to direct our life. We cannot say, that all doe obey the Gospell in heart: and some in hypocrisie vse it, as a cloake for sinne. This frustrateth his prophecie with

those persons, so that they haue no benefite by it. But his prophecie hardeneth and not onely softeneth, and there be in the Church, such as waxe worse and worse, as well as those which waxe better and better. And Christ is a Prophet vnto both. Neither the lawes nor the publike teaching doe mind or propound this, that the word of God should be disobeied, or that any should make it a co∣uer for sinne. The fault of some persons may not be imputed to the whole Church, nor to the lawes and gouernment.

Another thing whereby we weaken or quite frustrate (they say) the prophecie of Christ amongst vs, is because we seeke not a true ministerie, but mainteine a false, of which sort (they say) the whole ministerie of the land is, which are permitted to teach in the publike places, to whom eare is giuen. Such are their words. This accusation is very large and grieuous. No true ministers in the whole land? All false ministers? Why do they so ac∣count vs? Is it because we teach false doc∣trine, or haue corrupted the faith, or do teach heresies? No such thing. They obiect none of these against vs. Then I hope we may an∣swere them the easier, and be heard the more willingly purging our selues. They cannot obiect vnto vs heresie, nor false doctrine, nor

teaching of any thing that destroyeth the grounds of saluation. What be the things then which they say make vs a false ministe∣rie? I will recite vnto you all which they lay against vs, I will dissemble nothing: the crimes then are these.

First they say, we haue not the names of Ministers of the gospel, but are called Priests, Parsons, Vicars, and Curates. It is not in our power what other men will call vs. Some of these names are giuen of the maintenaunce whereby we liue, and pertaine not to our callings: we delight to be counted the Mi∣nisters of the Gospell. But this about the names, is a vaine cauill.

Secondly they condemne our preparation to the ministerie, which is by studie and bringing vp in the Vniuersities. Schooles and Vniuersities they cannot whollie condēne. The Church of the Iewes had the schooles of the Prophets: and euer among Christians they haue bene esteemed as the best nurses of the ministerie. They condemne them for the study of humaine learning, and for cer∣taine vices among some persons. If for the faults of some of the persons that professe any kind of life, the trade it self be to be con∣demned, then no course of life must be taken in the world. The studie of Logike, Rhetorike,

Philosophie, and the Mathematicals is so ne∣cessarie, that without them we should be barbarous, and but by the helpe of them, ne∣uer can any perfection (by ordinary meanes) be attained in Phisike, Lawe, or Diuinitie. There are none but madde men, which can condemne Vniuersities.

Thirdly they mislike our entrance into the ministerie: none of vs is chosen by a whole congregation, nor ordayned by laying on of the hands of the Eldershippe, nor iust tryall made of giftes and conuersation. But we are ordained by one man the Byshoppe, and are thrust vpon the places where we take charge whether the people will or no. The ordaining of a minister by one or fewe is not against the word of God. Paul and Barnabas appointed Elders by the lay∣ing on of hands at Antioch. And Titus was left in Creta, to ordaine Elders in euery ci∣tie. Wherefore it wanteth not the word of God, that Pastours are ordayned by one that hath skill, yet that one with vs doth it not a∣lone. Cyprian and other ancient fathers ac∣knowledge themselues to haue aucthoritie to doe the like. If they be not examined and tryed as they ought, the fault is in the Byshoppe. That they are preferred by one to their charge, that is not against the word,

seeing there is nothing in the word that com∣mandeth or cōmendeth the election by the multitude, or inioineth it to be perpetuall.

The fourth accusation is, against the vn∣learned & vnpreaching ministers, which is a crime that they make to touch al. for so much as they are no ministers at all that cannot preach, therefore they thēselues to be condē∣ned: then all the rest eyther by silence, or by consent, or by preaching in their charges, or by defending them to be ministers, are al∣so guilty. And the whole people are wrapped (they say) by them in the same sentence of dānation, for either keeping vnder thē or suf∣fering thē. And hereupō they make that they are no sacraments, no praiers, no word of promise and saluation, that is vttered by them, but that all their actions are voyd and frustrate. This being so great a matter, would be examined by it selfe at large. But in a word to touch it. The reader bringeth the word of reconciliation and forgiuenesse of sinnes in Christ, sheweth the way of repentaunce and amendement of life, mini∣nistreth the Sacramentes and prayers in a publike function layde vpon him by the Church; therefore he is a minister, and a man may safely heare him, and receiue the sacra∣ment at his hand. Hee nourisheth fayth

by reading, therefore he may beget it: for wherewith it is nourished, therewith it is be∣gotten. By the same meanes wherewith our best preachers haue bin both at the planting of the Gospell after the darkenes of Poperie in this land, and are made now dayly, and continued in their sufficiencie; by the same meanes may the people come to faith, and be continued in it. And who seeth not, that reading both begetteth, and chiefly confir∣meth and nourisheth many preachers? And seeing it is the spirit that giueth grace, and breatheth where it listeth, why not vpon the good heart when the word is read? In the time of persecution vnder Queene Ma∣rie, the reading of some fewe bookes, brought many to the light, and did preserue them in it. Euery faithfull man hath expe∣rience how his owne reading edifieth, why should not then the publike reading edifie? The want of skill to preach maketh not a nullitie in him, as in a child or a beast: for he giueth consent to that he taketh in hand, and nature it selfe excludeth such from the office. Faith in deed commeth by hearing, and hea∣ring by the word of God, and they cannot heare without a preacher. But reading is a certaine kind of preaching: for if the shewing of Christ himselfe without words when Christ

descended into hell, was and is of many lear∣ned men called preaching, and so they could vnderstād the preaching that Peter speaketh of: then why might not the reading of the word of God be called a preaching of it? * 1.22 And Iames calleth the reading preaching. Moses, he saith of old time hath in euery citie them that preach him, seeing he is read in the Synagogues euery Sabbath day. This importeth that rea∣ding is a kind of preaching. There were mini∣sters that only read in the Synagogues of the Iewes. When they were so ready to desire a stranger to speake, it seemed it was not ordi∣nary to haue an expounder in euery Syna∣gogue. They were not alwaies preachers that did baptize. Christs disciples baptized, Iohn 4. when as (in the iudgment of many that are learned) Christ had not sent forth any yet to preach. I speake not this to make reading & preaching in the Church equal, or that reading should banish preaching, or preaching exclude reading. The expounding of scripture and applying of it to the present state, by the working of Gods spirit in the mouth of a man called for y^t purpose, is most excellent & necessary for al Churches, & our Lawes and gouernment do require it. Other∣wise, as some conclude, let all be readers, ba∣nish preachers quite, heare only the reader, if

there be no excellency nor necessitie of the preacher aboue y^e reader. Therfore let y^e prea∣cher by voice & by inuention frō y^e spirit and his own heart, haue the first place, and (as the case standeth with vs) the reader must not haue no place at all. They may be weake mi∣nisters, or ministers of necessitie, or assisting ministers, although they be not the chiefe nor most perfect and sufficient. Thus much of that matter.

The fift defect they find in the ministery, is in the dueties which are put vpon them or taken from them. Burying of the dead, ioy∣ning of man wife in marriage, making of fu∣nerall sermons, going about the bounds of parishes: all these (in their opinions) are no works of the Minister of the Gospell. And againe, whereas they ought to gouerne in their congregations together with others, all gouernmēt is taken from vs. besides, wheras no Minister should be aboue a Pastor, Byshop. are aboue vs, therefore (say they) are we no Pastours nor Ministers of the Gospel. Pub∣like prayer doth aptly agree and is a duety of our calling. This is not wickedly ioyne with buriall and marriage, considering our owne frailtie which are alwaies neere death and the difficulties in mariage which God onely helpeth. God himselfe ioyned the fi••••••

mariage, & why may not his Ministers now doe it in his name, seeing yet they which are married are ioyned together by God? The word may be preached in season and out of season, and no time amisse, when the people come together and are fit to be taught. What time better to comfort them that mourne, or to rebuke the sinner, or to put vs in mind of our frailtie, then at the buriall of the dead? The going about the bounds and limits of parishes pertaineth to his own maintenance and the common quiet: therefore the doing of these things hath nothing contrary to his duty, seeing they hinder not y^t which is prin∣cipal, but rather further it. And as for the go∣uernmēt it is not mete for al: so much neither as they do chalēge, was neuer in y^e church per∣mitted to euery particular pastor. To admo∣nish, to suspēd, to rebuke is granted to vs, and more is not necessary: the labor of preaching is inough. Pastours haue had superiours ouer them in the churches: First Apostles, then By∣shops, and so is it at this day. Neyther is there any disorder in it. In a moderate subiection the minister may better performe his duty, & more safely. His pouerty and meanes cannot sustaine the burthen of publike gouernment any further thē for teaching, exhorting, rebu∣king, & suspēding or withholding y^e vnwor∣thie

from the Sacraments.

In the sixt place they will perswade that we are no ministers, because many remaine ignorāt vnder vs, & the sinnes of men are not cut off but aboūd, notwithstanding al we do. This should argue Gods curse vpon vs, and vpon our ministerie. If none did profite by vs, we might mistrust our selues: but of many we may say, Yee are our Epistle, yee beare witnesse of the fruite which we bring. Yea this continuall peace all this time is espe∣cially vnder God and our most gracious Queene, to be ascribed to the preaching of the word of God among vs. That sects and poperie spread not ouer all, it is to be imputed much vnto publike preaching. There is no place in this land but the word of God worketh in the hearts of some, to their conuersion.

The seuenth crime is against our mainte∣nance. We liue by set stipends, & by tenths, and we depend vpon noble men, and such as are able to pleasure vs, we preach for gaine, we hunt after liuings, and ioyne diuerse to∣gether. An vnlawfull maintenance, if this were granted so to be, maketh not an vnlaw∣ful ministerie. If for gaine we should peruert the truth, then we should degenerate from our office. why should set stipēds hurt our mi∣nistery?

Is an vncertaine liuing meeter then a certaine? Tenths do not reuiue the ceremonial law, we take not them in that sence. The Em∣perours had them, & afterward bestowed thē vpon the Churches. We chalenge them not by the law of Moses, but by the gift of the prince. And the Barrowists thēselues confesse, that as they were giuen by princes, so they may be taken away by them. To adhere to them that are great, so that we helpe them in truth, & do not for thē peruert the truth, hath no dispraise but cōmēdation. In a good Chri∣stian gouernment, if we be linked one to a∣nother by many dueties, it is the safer: and if the liuings be of the prince and lawes, then may the prince & lawes vnite or seuer them in some moderate sort, so that the dueties to the people be perfourmed.

These are the chiefe crimes which they lay against vs. In all this there is nothing of false doctrine in any matter of saluation, in any ar∣ticle of our faith, but all is of things that are cleane without vs, and our ministerie: our names, our cōming in, our maintenance, our depending vpon great men, and the perfour∣ming of more in labor, & taking lesse in ho∣nor then pertaineth (as they thinke) vnto vs. Yet this is one of their maine grounds, for which they depart & forsake our Churches,

euen our false and Antichristian ministery as they call it. But these things either are no crimes, or be not such as therfore can make vs no ministers. These things being so, I may cō∣clude that our ministery is not a denying of y^e prophetical office of Iesus Christ, but rather it doth bring the fruit & benefit therof vnto vs. So then we deny neither his kingdome, nor priesthood, nor prophecy, but in a true maner & great measure haue thē & their fruit among vs. God grant that they may cōtinue with vs, and that the benefite may be much more large and plentifull to all the people.

The sixt note which they set vpon the vi∣sible church is, that the people of one church must be knit together as members of one body. So they gather first out of Paul, when he saith, * 1.23 As the bodie is one & hath many mem∣bers, & al the members of the body which is one, though they be many yet are one body, so is Christ. They grow into one body, & are most neere∣ly knit together, which pertaine to Gods ele∣ction, and are spiritually vnited vnto Christ. The rest are ioyned in an outward professi∣on, and so are (after a sort & to our account) of the bodie. And thus are we one bo∣dy in this land. Secondly they gather it out of Peter when he writeth: * 1.24 To whome ye come as to a liuing stone, and yee as liuely stones

be made a spirituall house. The godlie are in deed liuing stones, and are made a spirituall house: the rest, because they are among them, for the outward profession are so accounted. Nowe let vs see what vnitie necessarie to Gods Church we want. They say that we are not knit together as members, into one con∣gregation, but that men runne and goe, as∣semble and depart, at their pleasure, when they will, whither they will, as they will themselues. What? would they haue vs euery one to keepe in one place still? Or would they haue vs to assemble to godly exercises, with none but the same persons continu∣ally, such as are wel knowne to vs to be bre∣thren? This they seeme to meane: for they condemne the assemblies at Pauls Crosse, and at the common Churches in the Vniuer∣sities, and of such solemne places. But this imagination is absurd, and the places of scripture conclude no such thing. In some respect it is meete that euery man should keepe him to his owne congregation. But if desire of instruction, or other occasion ca∣ry him to any other place of exercise, there he is not as it were out of ioynt, as though he could no where doe good nor receiue good, but in his owne congregation. A hea∣rer may be a profitable hearer any where, & a

preacher may preach with fruit in any con∣gregation. God hath not tied any man so to one particular congregation, but at another time he may haue the same or another place in another assēbly of Christians, for Christians are of the same body whersoeuer they assēble: for it is the word, & faith, & the spirit, which do make vs one body, & these are the same in euery place amōg Gods people. Wherfore it is an absurd collection & nothing to y^e mind of Paul or Peter, y^t a man should be so tied to one congregation, that he cannot fruitfully be in another. The cōming to spiritual exer∣cises sometimes in this place & sometimes in that, breaketh not the vnitie of the bodie of Christ. Another thing against the vnitie of the Church is as they suppose, that we liue in continuall discord, and vnpeaceable debate among our selues. They accuse vs of debate, which are the cause of al the discord that is a∣mong vs. For about these things which they wold bring in, & about their misliking of the present state, is al the discord. If discord de∣stroy the church, where became their church, when Browne and Harison their two leaders fel out? The Apostles dissented, the church of Corinth had diuers sects: if we keepe vnity in the foūdation, dissention in y^e inferiour points, will not be so dangerous, but yet we must

striue to agree in all things, albeit we cannot hope to obtaine it. For that was neuer roūd in anie Church long together: And the voice of Paul is knowen: there must be heresies. These Barrowists in diuerse thinges slip and fall in∣to poperie, when they would seeme to bee farthest from it. Vnitie and consent they make a note of their Church, euen as the pa∣pistes doe.

In their seuenth note, they ouerrunne and ouerturne all the officers of our Church at a breath. They saye, the true Churches must bee gouerned by such officers as Christ hath appointed to his Church. The officers that they thinke euerie Church shoulde haue by Christs appointment, are fiue: Pastors, Tea∣chers, Elders, Deacons, and Releeuers. These they make to be necessarie in euerie congre∣gation, or else that there can bee no establi∣shed Church without them. Two officers they appoint in euerie congregation for the teaching of the worde: Pastors for exhorta∣tion, Teachers for doctrine, and matters of controuersie. It were to bee wished, that e∣uerie Church had one well learned and furni∣shed for both these partes: for maners and life, to note and correct swearers, idle persons, drunckardes, and all offenders, and to order euerie thing in the Church, with the Pastor

and teacher: they appoint Eders in no cer∣taine number. The rebuke and correction of anie sinne, we account necessarie, & is done among vs by sundrie kindes of officers: the pastors by worde, the Ecclesiastical iudges by censures, the other officers by punishments inflicted. The thing it selfe we haue, as we haue the worde taught and set forth among vs. The third thing in gouernement that they count necessarie, is the Deaconshippe, whose office shoulde bee to make collection, and to distribute to the poore and needie. This in euerie parish is done, although by officers of other names. Last of all, they adde Releeuers, which shoulde attend vpon the lame and sicke, and such as can not helpe themselues. There is not in euerie parish continuall neede of such a standing officer. When it needeth, some that are charitable and pitifull, doe take some order for it. Now therefore the things, as being necessarie, for the being or for the ornament of a Christian people, we haue among vs: yet all the strife in the land, is especially to bring in this gouern∣ment. we must haue a change of all, that these Elders and Deacons may be brought into e∣uerie parish. This is their Helena that they fight for. The places that are vrged for the Eldershippe in the olde Testament, are these:

First out of Leuiticus: * 1.25 The Lord spake to Aa∣ron and his sonnes saying, yee shall not drinke wine nor strongdrinke, that ye may put difference betweene the holie and vnholie, and betweene the cleane and vncleane. This helpeth not an Eldershippe, but rather establisheth an Arch∣bishop: * 1.26 An Eldership of laie men it can not set vp: For Aaron and his sonnes were Priestes. The next is out of Deuteronomie: If there be a∣nie matter of plea, thou shalt come vnto the priests of the Leuites, and vnto the iudge that shal be in those dayes. And againe: that man that will not hearken to the Priest, or the Iudge, that man shal die. This likewise doth ouerthrowe the laie presbyterie, and by proportion and like equi∣tie, establisheth the Archbishop, and the prero∣gatiue of the Prince. And last of all, * 1.27 that in the Chronicles maye warrant an hie commission for the whole land, but not a presbyterie for euerie parish. Thus it sayeth: Moreouer in Ierusalem did Iehoshaphat set of the Leuites, and of the Priestes, and of the chiefe of the fa∣milies of Israel for the iudgement and cause of the Lorde, and they returned to Ierusalem. This was generall for the whole kingdome, and will not helpe to erect a presbyterie in euerie parish. The places of the newe Testa∣ment are these: The first out of Matthew: * 1.28 If he wil not heare them, tell the Church. If Christ, when he spake this, had relation to the state of

the Iewes: hee might meane the generall Sy∣nedrion at Ierusalem: for particular they had not. If the state of the Church to come be vnderstoode: then either the gouernors in what forme soeuer it shall bee, or else the whole bodie of the Church, may be meant: but an Eldership of laie persons, can not anie waye bee inferred of wordes so generall. Another place is in the Epistle to y^e Corinthi∣ans: * 1.29 when yee are gathered together: by which wordes, the whole Church is meant, and not anie laie Elders. For hee speaketh to them that were puffed vp, and shoulde haue sorrow∣ed: and those were not Elders onely, if there were anie in the Church of Corinth: and it is manifest that he writeth to y^e whole Church. And out of the Epistle to Timothie, they would fetch an vnteaching Eldership, when hee sayeth, * 1.30 despise not the gift which is giuen thee by prophesie, with the laying on of the hands of Eldership. This presbyterie, or Eldership, Caluine sayeth, maye be meant of the office which hee receaued to bee an Elder, that is, a Minister of the worde, and not of anie com∣panie, by whome he receaued it. And how shoulde wee thinke, that the laying on of handes to make a Minister, shoulde pertaine to them that are no Ministers? After these particular places for their Eldership, they

haue some also which seeme to inferre these, and all their other officers: but the chiefe are two. The first is to the Romanes: * 1.31 Seeing then that we haue giftes that are diuerse, according to the grace that is giuen vnto vs, whether we haue prophesie, let vs prophecy according to the propor∣tion of faith: or an office, let vs waite on the office: or he that teacheth on teaching: or he that exhor∣teth on exhortation: he that distributeth, let him do it with simplicitie: he that ruleth, with diligēce: he that sheweth mercie, with cherefulnes: hence they will seeme to fetch all their officers. But this, none of the ancient fathers, none of the learned writers of our time did see, till of late. This seemeth not exactlie to agree to their plot: for first here are three names for doctrine: Prophesie, Teaching, and Exhor∣tation: and all maye bee performed by one man. Then to Rule, and to haue an Office are so generall, that they can not bee restrained to the forme and name of such Elders as they appoint. To distribute, and to shewe mercie, either pertaine to all: or else, if there must be such officers, it is not necessarie vnder their names of Deacons, and Releeuers, nor at all times: but as time & occasions require. Their other place is to the Corinthians: * 1.32 God hath or∣dained some in the Church, as first Apostles, se∣condly Prophets, thirdly Teachers, then them

that doe miracles, after that the giftes of healing, helpers, gouerners, diuersitie of tongues. Here are more then fiue: and by no direct waye can these precisely bee hence fetched. Apostles, Prophets, Teachers, diuersitie of tongues per∣taine all especiallie to doctrine. The gift of working miracles, and of healing, were but for those times: Helpers, and gouerners are too large names, to bring in onely Deacons, and Relieuers, and Elders, into euerie con∣gregation, in such sort and order as they pre∣scribe. Gouernors wee haue, and helpers, al∣though wee haue not their Elders nor their Deacons. These are y^e chiefe places, whereon their discipline is builded. Other they haue in the Actes, and to the Ephesians, and Timothie, and Titus: but none of them make the whole number, nor the particulars in their forme, and especially (which is the chiefe) they helpe not their Eldershippe of vnteaching persons. Now then, wee may haue Christs gouerne∣ment, and seeke his kingdome, although wee haue not these officers, in these names, and this order.

Their newe officers are not necessarie to the building of the Churche: but peraduen∣ture they whome we haue, doe pull downe the Church. That is their opinion: for thus they speake of our estate: In steade of these,

they remaine most seruilely subiect to the An∣tichristian gouernement of the popish Archbi∣shops, Byshops, Chauncelors, Archdeacons, Deanes, Commissaries, Doctors, Proctors, Ad∣uocates, Notaries, Registers, Purseuants, Cur∣setors, Summoners: and from the Apostati∣call seate of the Byshops, they receaue as Anti∣christian and false a Ministerie, as their Par∣sons, Vicars, Curates, Hirelings, Lecturers, Mercenarie preachers: All which together, with this people, stand bounde and subiect to the By∣shops Romish courtes of hie commission, of facul∣ties, of arches, of prerogatiues, of delegates, of their Commissaries, and the rest.

Because wee haue some officers of like name, though not all, nor of like quali∣tie, as they childishlie imagine: They saye, neither gouerners nor subiectes, neither pa∣stors nor people, can bee the Churche of Christ. Foure orders they make here of thinges and persons to bee condemned and remoued. First, all those that haue Ec∣clesiasticall gouernement committed vnto them, the Byshops and all that doe assist them. Secondlie, all sortes of Ministers, preachers and not preachers. Thirdly, Ec∣clesiasticall courts and iudgements. Last of all, the whole people for being and conti∣nuing subiect vnto those. If we aske a reason

of this their peremptorie sentence, wee can perceaue none here, but because they are po∣pish and Antichristian. If I shoulde confesse this, and saye the gouernement is such, and defende our Church, by the example of the Church in Babylon, as one doeth: I shoulde iustifie them, and condemne our selues: I shoulde lye against the trueth, and against mine owne soule. But thus I saye: If these thinges be popish, as they doe stand among vs, let them bee excluded: naye let vs bee excluded out of the Church altogether. Nowe then, how shall we knowe, whether a thing be popish and Antichristian, or no? By the names? that can not be: Names of their nature be indifferent: the thinges con∣tained in the names, as they are vsed of vs, must be examined. And how shall we finde, whether they bee popish and Antichristi∣an? If they serue to promote poperie, then are they popish, then are they Antichristian: But if they further Christs glorie, & his king∣dome: then may they bee retained in the Church of Christ: and we hauing them, bee his Church. Therefore, if none of these offi∣ces, nor courtes, nor Ministers helpe to main∣taine idolatrie, or the Popes supremacie, or mens traditions against the written worde: or free wil against the grace of Christ: or mens

merites against iustification by faith, or the Idole and sacrifice of the Masse, or pilgri∣mages, or purgatorie, or prayer for the dead, or auricular confession, or satisfactions for sinnes by penance, or indulgences, or the kee∣ping of the worde of God from the people in an vnknowen tongue, or such like: if they doe not maintaine vice, nor iniustice, nor he∣resie among vs, but are directed to roote out poperie, to keepe vs in y^e true faith, to aduance the worde of God, to establish our iustifica∣tion by faith, to further repentance and good workes, to punish sinne, to define that which is equall and right, to keepe the common peace of the Churche: then are they not po∣pish, seeing they are bent and exercised to the ruine of poperie: but they are Christian and holie, and appertaining to the Church of Christ, for as much as they further the kingdome and glorie of Christ our Sauiour. All that are zealous, striue for two thinges, wherein all men are to put to their helpe by counsel, by credite, by authoritie, by power, and by all lawfull meanes that bee in them. One, that the worde of God maye bee more diligently, and commonly taught: the other, that sinne may bee more seuerely and gene∣rally punished. If these two may by this go∣uernement bee more set forwarde, much of

these troubles and contentions will be easier stopped. There is no fault in y^e names, or in y^e offices, but they may helpe forward these or any good things. Wherfore they be not sim∣plie popish, or Antichristian: but in the abuse they were, in the right vse they are now holie & Christianlike. Now let vs see what scrip∣ture doth condemne these names and offices. Two places are brought out against thē: One out of the Psalme: The kings of the earth band themselues, and the princes are assembled together against the Lord, and against his Christ: let vs breake their bands, and cast their cords from vs. But do our gouerners & all the people in this estate, band themselues against the Lord, and against his Christ? doe they not band them∣selues for the glorie of the Lorde and of Iesus Christ? It might be done I knowe more plen∣tifullie, yet this gouernement setteth forth Christ onely to vs, with his benefits to saluati∣on. Christs deitie, Christs gospel, Christs sacri∣fice, Christs iustice, Christs kingdome by this is aduanced. Wherefore they band not them∣selues against Christ, neither do they say, let vs breake their bands, & cast their cordes frō vs, but rather they willinglie receaue the bands, yea the chaines of Christ if neede be. We are contēt that his lawe binde our feete, & hands, & eyes, and hearts also: but we cast off their

bands, because we cast away their gouerne∣ment by Elders. They are not the bandes of Christ, they are but small threeds, that wil ea∣sily bee broken. * 1.33 The other place which they alleage against those titles & offices is in Luke Now his citizens hated him, and sent an embas∣sage after him, saying, we wil not haue this man to reigne ouer vs. These places that were spo∣ken of the obstinate Iewes, that hated y^e name & faith of Christ, of the heathen idolaters, that worshipped false Gods, and would not ac∣knowledge Christ to be God, of y^e Mahometi∣call sect that reiect Christs gospel, & denie his redēption, of the Antichristian & popish ra∣ble, which keepe his name, and denie his effi∣cacie & sufficiencie in redeeming vs; those (I saye) they bring against them that acknow∣ledge all which they thēselues doe for suffici∣encie of saluatiō, for infalliblenes of his truth, and for all his benefites, onelie because wee yeeld not to thē, for a certaine forme of out∣ward gouernment. But they must proue more euidentlie, that those thinges are euill, or else we will not be terrified by those places, but that we may safelie say, that y^t true Church of Iesus Christ is with vs euen in this gouernmēt.

To returne againe to their other notes which remaine, whereby they will describe a visible church of Christ, they say, that Christs

Church must be gouerned by his own lawes, takē out of the olde & newe Testament, and no other. They thinke, as it seemeth, that no lawes neede more to be made for any thing, but that the lawes of Moses shoulde stand, & be sufficient to determine all matters: Or if for ciuil matters they will admit more, yet for punishments in matters Ecclesiasticall, it is certaine they will acknowledge no more, nor anie other. Their groundes for this opi∣nion are these scriptures. First out of Saint Matthewe: * 1.34 This is my beloued sonne, heare him. It extendeth to matters of doctrine and saluation, and all that hee hath taught: but not to matters of gouernement Ciuill, or Ecclesiasticall in particular: For hee hath not made such lawes. The next is out of the Epistle to the Hebrewes: * 1.35 Hee is Lorde of the house: * 1.36 therefore hee is to bee obeyed, in so much as hee hath set downe. Particular ordi∣nāces he hath not prescribed for gouernmēt, but left it free. Thē they bring this out of the Epistle to the Corinthians: We haue the minde of Christ: hee meaneth for matters of sal∣uation, and the worship of God: but not for particular actions that must be considered in gouernement. After this, commeth that to the Galathians: * 1.37 A mans testament, when it is confirmed, no man doth abrogate, or addeth to

it. Paul speaketh of iustification by faith, whereto, works as a cause of iustification must not be added: nothing there of outward go∣uernement. Now as for their other places, * 1.38 they inferre not, that in the worde are suffici∣ent lawes set downe for all thinges: but that such as are commanded, should be obserued: as that to Timothie: I charge thee that thou keep the commandement without spot, and vnrebukea∣ble, vntil the appearing of our Lord Iesus Christ. That which Paul hath set downe as a com∣mandement to be kept, or hath so declared, that must be kept for euer. But who can saye, that Paul hath set downe lawes for all things in that Epistle? * 1.39 And that to the Ephesians doth not conclude their purpose: Hee hath giuen Apostles for the worke of the Ministerie, and ga∣thering together of the Saintes, til we all meete to a perfect man. This place speaketh onelie of doctrine, and not of lawes for gouernement either in the Church, or common-wealth, ex∣cept they thinke their Pastors and Doctors must make lawes for al things. And as for that to the Corinthians, * 1.40 cutteth not off al lawes for y^e Church made by men: If any man thinke him∣selfe to be a prophet, or spiritual, let him acknow∣ledge that the things which I write vnto you, are the commandements of the Lorde. He writeth there, of not vsing strange languages, where

they are not vnderstood, and and of women, that they should not preach in the Church. But there are other thinges which by lawes must be ordered, which Paul, nor the scrip∣ture anie where hath determined in speciall. Last of all, they applie to this purpose, all those places of scripture, which teach that nothing must bee added nor taken from the worde of God. The making of lawes a∣bout orders in gouernement, is no addition to Gods worde: For the thing is not there forbidden. Thus they will seeme to proue, that in the worde are sufficient lawes to or∣der mens actions: vpon this grounde, they will haue the penall lawes of Moses reuiued: then they must bring vs againe to the land of Canaan: they must establish to vs againe that kingdome: For those penall lawes like as the ceremoniall, were proper onely to that people. Now the Priesthoode being chan∣ged, the lawe is changed. As they saye, the worde hath sufficient lawes to determine all thinges: so likewise, they will not admitte that princes shoulde make lawes, thereby to helpe forwarde the kingdome of Christ. For they saye the kingdome of Christ com∣meth not by the lawes of men, but by the worde and spirite. For this purpose they a∣buse these scriptures. First, that of Saint

Luke: * 1.41 The kingdome of God commeth not with obseruation: They meane with obseruing princes lawes: but Christ meaneth that his kingdome commeth not, neither is discer∣ned by outwarde pompe and worldlie glo∣rie, which the Pharises looked for: but is properlie a thing inwarde in the heart. That place nothing pertaineth to outward lawes. Also they misapplie that of Za∣charie: Neither by an armie nor strength, * 1.42 but by my spirite, saieth the Lorde of hostes. This is spoken by comparison, that God in the preseruing of his Churche vseth principal∣lie the working of his spirite, and not an armie, nor strength of men: Yet that hee vseth armies, and strength for their de∣fence, the Churche in all ages hath had ex∣perience. But the principall is his spirite: outwarde strength and lawes in compari∣son of it, and without it are nothing. When Esaie sayeth: Beholde, * 1.43 the Lorde God will come with power, and his arme shall rule for him: his arme ruleth, euen by the good and wholesome lawes of men. * 1.44 And that curse in Ieremie pertaineth not to vs, because we are ruled by lawes of princes. Thus sayeth the Lorde, Cursed bee the man that trusteth in man, and maketh fleshe his arme, and withdraweth his heart from the Lorde: For we

trust not in the lawes of princes, nor in them, when we vse thē vnder God for our quiet go∣uernement: we knowe that Kings are nursing fathers, and Queenes are nursing mothers. Da∣uid, Salomon, and Iosaphat, and Ezechias, and Iosias, and all godlie princes made lawes for the Churche of God, and were approued: yea, the lawes & decrees of Nebuchadnezzar, of Cyrus, and Darius, were for the behoofe & benefite of it. Manie thinges are left vndeter∣mined in speciall, wherein princes make good and profitable decrees for the Churche. If their position were true, the Prophets, and our Sauiour shoulde not haue condemned either the princes, or the lawiers for making vniust lawes, but for making anie lawes at all. Princes especially serue Christ, euen in making lawes for Christ. Wherefore it ap∣peareth not, that sufficient lawes in speciall, are set downe in the worde for the Churche: nor that it is wicked for the Church, to vse the lawes of princes, and to bee subiect to them, if otherwise they bee not vngodly. Nowe marke what they saye of our lawes: Wee (they saye) are not gouerned by the worde of God, but by Canons, Iniunctions, and De∣crees, of these Antichristian and Popish courts. Let them name one Canon, or Decree and Iniunction, that maintaineth anie thing that

is popish or against Christ, and surely it ought to be abolished. But there be lawes which they had, which came not from them, but either from the word of God, or the light of nature, or former holy constitutions. Why should their detaining of them in vnrigh∣teousnes, hinder vs from the conuerting of them to the furtherance of the Gospell? They are not popish so long as they are not directed to maintaine poperie, but are apply∣ed to godlinesse and peace, in obedience of the trueth.

The ninth marke of their Church is, that al and ech one of them must stand in and for their Christian libertie, to practise whatsoe∣uer God hath commanded, and is reuealed vnto them in his holy word. This their liber∣ty is one of the chiefe points wherein they stand. Here neither Prince, nor Counsellour, nor Byshop, nor Law must restraine them, from refusing or casting off whatsoeuer they mislike, or from taking vpon them and put∣ting in practise any thing that they haue de∣termined and concluded to be done. Seeing according to their conceit, they haue found out that Byshops and all other officers in our Church are popish, and that the ministery beareth (as they suppose) popish names and markes, and the lawes are popish, they will

neither sue to Prince nor Counsell for the remouing of any of these things, but with all speede cast the yoke from their owne necks. And seeing they haue found in their fansies, that an eldershippe and no other lawes but the written word is to be heard, therefore they will erect these things among them∣selues. For God (say they) hath left power in euery man and euery assembly of his peo∣ple, to cast off al that may hinder, & to trans∣port thēselues to any thing that may further their saluation. In matters necessary to salua∣tion we graunt there is by Gods gracious working such freedome giuen to Gods people, that all the deuils in hell can∣not hinder them from hauing that where∣by it should be brought to passe. But such are not the things, which they striue for. Saluation may be had in this state without them. But their opinion of vs in respect of Christian libertie is this. They say, that all wee remaine in bondage to the E∣gyptian and Babylonish yokes, yeelding obedi∣ence to these Courts and their Cannons. Now let vs heare their scripture, by which they will maintaine their so absolute libertie, and condemne vs as men in Egyptian bon∣dage. The places are these: first that to the Galathians, * 1.45 But now seeing ye know God, yea ra∣ther

are knowen of God, howe turne ye againe to impotent and beggerlie rudiments, whereunto as from the beginning, you will be in bondage a∣gaine? Paul there speaketh of the obseruation of dayes and ceremonies of the lawe with o∣pinion of necessitie to saluation & iustificati∣on: we repose neither saluation nor iustificati∣on in any ceremony or outward thing which we vse: not in the gouernment, not in appa∣rel, this or that. In the vse of them our minds are free. The like meaning hath that to the Collossians: * 1.46 If yee bee dead with Christ from the ordinances of the worlde, why as though yee liued in the world, are yee burthened with traditions? There is no tradition in our Church that can be a burthen to a mans conscience, being rightly taken, seeing there is no idolatrous tradition among vs, nor a∣ny ioyned with opinion of necessitie, or worship of God, or merite to saluation. But in those things the soule is left free to de∣pend wholly vpon Iesus Christ. The like meaning hath that to the Corinthians: * 1.47 Yee are bought with a price, bee not the seruauntes of men. Paul condemneth not obedience in things lawfull, but in volun∣tarie worshippe. And as for vs, we place no necessary part of Gods worship in the tradi∣tions of any mē. The booke of cōmon praier

is not reckoned so necessary, as if God were not otherwise rightly worshipped; neither yet absolutely as meere traditions of men, for as much as it is either scripture, or agreea∣ble vnto scripture. Outward ceremonies are retained for order, but no part of Gods wor∣ship placed either in crosse or garment. To these places of scripture as of like nature may be ioyned that of the Actes, * 1.48 Wee ought rather to obey God then men, that is, whē they cōmand things contrary. But in the gouern∣mēt, or in the ministery, or in Gods worship, or in the admission of men to the sacraments, the lawes of this land doe not commaund things contrary to God, for any thing that we haue yet found. Last of all for our bon∣dage, * 1.49 they produce first the Reuelation where it sayeth: If any man worshippe the beast or his i∣mage. The gouernment by Byshops, they take to be the image of the beast. They were (we confesse,) so to be accounted, while they maintained the Pope and his lawes: but now they are not so, when they are set to further the Gospell and truth of Christ. These are the places by which they would conuince vs to be in bondage. But the Scriptures by which they chalenge their large and infinite liberty are these: * 1.50 first that of Iohn, Ye shall knowe the trueth, and the trueth shall make you free. Christ

speaketh of freedome, not from lawes and Magistrates and Ecclesiasticall gouernment, but from sinne and Satan: for he sayth, He that committeth sinne is the seruaunt of sinne. The next that is pretended to speake for their liberty, is Paul to the Galathians. * 1.51 Ieru∣salem which is aboue is free, which is the mo∣ther of vs all. Paul disputeth of our freedome from the curse of the lawe, and from circum∣cision and other ceremonies, so that the curse is not to be feared of vs that are made free by Christ, nor iustification to be sought by the ceremonies of the lawe, nor any part of Gods worshippe to be reposed any longer in them. And the same is his purpose in the fift Chapter, when he sayth, Stand fast in the libertie wherewith Christ hath made vs free. This is the freedome of conscience, the liber∣tie from the curse pronounced by the lawe, and from the ceremonies thereof, with opi∣nion of worshippe or merite of saluation. Thus are we free. We are vnder a gouerne∣ment, and haue some fewe ceremonies: but we neither count them parts of Gods wor∣ship, nor any cause of our iustification or sal∣uation. Thus our minds are free, although our bodies be bound in an outward obedi∣ence. They may therefore become subiect with vs to this gouernment, and yet inioy

due Christian libertie.

The tenth and last note of their Church is this, that it must haue the power that Christ hath giuen to his Church to the worlds end, and all the powers in earth and hell cannot take from them: namely to bind and loose, and to reforme things that are amisse. Which power they say we haue not. For our assemblies as they iudge, cast out Satan by the power of Satan: namely (say they) by these impes of Antichrist, the Byshops, Commissaries, and Priests. These be their words. Then if they say true in deed, in this Church gouernement we haue no binding sinners, and loosing them that doe repent, but by the deuill. Let vs see what binding or loosing the church of God should haue, and how farre that which we haue is wanting and disagreeing from the trueth. The power giuen to the Church in this re∣spect they affirme to becōtained in these pla∣ces which follow. * 1.52 First in the Psalme when it is said, To bind their Kings in chaines, & their nobles in fetters of yron. This place seemeth properly to be vnderstood not of Ecclesi∣astical censures, but of outward victory got∣ten by the sword against Gods enemies by his people after their oppression. This God giueth oftentimes to his Church, and hath (his name be praysed) giuen already vnto

vs: God graunt when need shall require, we may obtaine it hereafter. The next place by which they chalenge this power, is in Mat∣thewe: If hee will not heare them, * 1.53 tell it to the Church, and if hee refuse to heare the Church also, let him be vnto thee as an heathen man and as a publicane. By the Church might here be vnderstood y^e gouernors to whō this authori∣ty should be committed of the church, or els the whole assembly speaking by the voice of one or fewe, for the declaration of the ob∣stinacie and damnable state of such an one: but as for a presbyterie in euerie con∣gregation it cannot serue, seeing if it be spo∣ken by relation to the practise of the Iewes, they had no such thing: but in Ierusalem, in one citie, one assemblie, one consistorie of such iudgement for all. After this they seeke somewhat for their excommunicating pres∣bytery in Luke. * 1.54 Behold I giue vnto you power to treade on serpents and scorpions, and ouer all the power of the enemie, and nothing shall hurt you. This was a miraculous gift confer∣red vpon the Apostles both for their pre∣seruation and the glorie of Iesus Christ, as Paul by the viper hanging on his hand receyued no hurt. The thinges going be∣fore are referred to the power of the word beating down Satan from the soules of

men. As for excommunication or punishing the wicked by censures, this pertaineth not to that. That to the Corinths maketh the most shewe for their purpose, When ye are gathered together and my spirite by the power of our Lord Iesus Christ, * 1.55 let such a one be deliue∣red vnto Satan. But this maketh against that which they seeke, & seemeth to fauour that order which we haue. For Paul being one man alone, did decree this sentence: The Church was to declare it. But whether it be done by one or many, this needeth much heed and care and conscience, that this sword bee drawne against none, but those that doe de∣serue it. Last of all, that of the 2. Corinths, doth not helpe the presbyterie. Thus he sayeth. The weapons of our warfare are not carnall, but mightie through God to cast downe holdes, ca∣sting downe imaginations and euery hie thing that is exalted against the knowledge of God, and bringing into captiuitie euery thought to the obedience of Christ, hauing readie venge∣ance against all disobedience. A great part of this is vnderstoode of the word preached, which worketh these effects. The venge∣ance against disobedience was a thing in Paules owne hand as minister of it, not in the power of the multitude or any presbyte∣rie there mentioned. So that if it pertaine to

the censure of the Church, it might be execu∣ted by one man. But it is thought rather to be meant of bodilie punishment, which by the mightie power of Christ, the Apostles in the beginning did inflict vpon the disobedi∣ent: So Peter killed Ananias and Saphyra, and Paul stroke Elymas blind. These are their authorities, whereby they chalenge to their Eldership, power and might to binde and loose, and would inferre, that in the Church of England there is no casting out of the di∣uell, but by the power of the diuel, because their presbyterie is not called to coniure him out. Some reformed Churches vse no excom∣munication at all, and yet are the Churches of Christ. They haue other punishments for the offenders: The trueth is, that excommu∣nication cutteth no man from the Church, whome his owne sinne and vnbeliefe hath not cut off before: Neither can it loose anie, whome faith and gods spirite doth not loose. Thus much of the tenth and last note of their Churche. Thus I haue briefelie set before you a short viewe of the difference betwixt the Sectaries and vs. They that fauour these opinions, these innouations, are in diuers de∣grees: some saye they are imperfections, and wantes, and maimes in our Church, the most of those thinges which they mislike, but yet

to be tolerated. It must be confessed there is no Church, but hath imperfections. We may not maintaine all thinges, as blameles in our Church. No man is founde faultles: euery Church is wanting in their duetie, both in re∣spect of mens lawes, and of the persons. We can not iustifie our selues in all thinges: but that euerie thing is such a deformitie, and maime, or anie so grosse as they seeme to make them, if the particulars be examined, it will not be founde. These mislikers and to∣lerators haue begotten the last and extre∣mest degree of reuolters, of forsakers, of re∣fusers, and plaine contemners, whose case is much to bee pitied: especiallie of those mis∣slikers, because thorowe them, they are come into this downefal. The controuersies where∣in wee differ, haue small weight in the mat∣ters, and lesse in the proofes, yet beholde the conclusion.

Thus they speake. Therefore the parishes of England are not, and for all these reasons seuerall and ioyned, cannot bee helde in anie Christians iudgement, the true Churches of Christ. This is their sentence vpon all the pa∣rishes and people in this land, that come to the Churches, that heare the worde at our mouthes, that receaue the Sacraments at our handes: they shut vp all in one state of not

being the people of God, nor the Churche of Christ. As for our selues, notwithstan∣ding their rash iudgement, wee knowe vpon what grounde wee stand. There can no other foundation bee layde, then that which is layde, euen Iesus Christ is the head corner stone, he is the rocke: Euerie parish in this land is taught, either plentifullie, or sparinglie: yet all are taught this, that Christ onely is our head, our sacrifice, our righteousnes, that hee is to bee laide holde on onelie by faith ioy∣ned with repentaunce, and a good consci∣ence. Where this is taught, and receaued, there is the Churche of God. All the pari∣shes in this land bee taught it, and by pub∣like confession doe witnesse that outward∣lie, at least, they doe receaue it. The Lorde graunt that it maye bee made more cleare, and that it maye bee whetted more sharpe∣lie vpon all, and that all maye receaue it fruitefullie, to comfort and saluation. * 1.56 Paul sayeth: Proue your selues, whether you are in the faith, examine your selues, knowe yee not your selues, how that Iesus Christ is in you, except ye be reprobates?

We neede not be cast in doubt of our selues, for a supposed appendant trueth of an out∣ward forme of gouernement, as though if we haue not that, and yet haue the truth of faith,

the spirite of Christ, the worde of God, the sacraments of the Gospell, repentaunce and newenes of life: hauing these (I say) that are most necessarie and substantiall branches of Christian religion; it were madnes to thinke wee haue nothing, because they imagine wee haue some as bad, or worse then infi∣dels and heathen men among vs, and because we haue not such an outwarde gouernement as pleaseth them, because we worship God by the booke of Common prayer, and be∣cause our Ministers some are not preachers, and all are made by the Byshops, and all to∣lerate or allowe the booke of Common pray∣er, and the outwarde gouernement. These are the chiefe heades of the difference be∣tweene them & vs. While men seeke to per∣fect Churches, they will bring to passe, that there will bee among vs no Church at all. Now with vs, there is leaue for all men to be good, if they will by Gods grace indeuour. They would haue it so as they fancie, that no man should be euill: but this is impossible. If we can bring to passe, that the Gospell be taught in all places, and that sinnes bee most seuerelie punished, and all be brought to the learning of the worde of God: then shall we see a more perfect and beautifull forme of the Church among vs. Thus many of these

controuersies will be appeased, then shal we most clearelie appeare to bee the armie of Christ, and hee will shewe himselfe to be our captaine, and Lorde, and God. Thus much to them that denie that we are Christs armie, and that our Churches as they now stand, are not the true Churches of Christ.

This matter being thus runne ouer, it is time to returne to that which wee haue in hand. The beast, and the kings of the earth and their armies, fight against him that sitteth on the horse, and against his armie. A parte of this armie, the Churche of England as it standeth nowe is, by the singular goodnes of God. All Gods people make but one armie, and that an vnited armie. How much more then is it necessary, that we which be but one band as it were, of this mightie armie, should agree together in one? Let all lay aside en∣uie, pride, and aemulation. Let vs especially now in the time of so dangerous threatnings, and attempts of the enemies, put away strife about these matters. Many doubtlesse stirre vp, and set a fire the parties on both sides, and yet beare no loue to eyther. It were the best meanes of the enemies victorie, to increase strife. Cyprian ascribeth the violent persecu∣tion that came vpon the Church in his time vnder Decius, to dissension, which fell among

them, especially, by meanes of the Nouatians, euen such a sect as this is, that vnder pretence of a greater puritie, would make a Church by thēselues. Thus he describeth his times. Patri∣monio & lucro studētes, amulationi & dissentioni vacantes, simplicitatis & fidei negligentes, seculo verbis solis & non factis renunciantes, vnusquis∣que sibi placentes & omnibus displicentes: Vapu∣lamus ita{que} vt meremur. While wee studie for gaine & riches: while we followe pride: while we are earnest about aemulation & dissentiō, negligēt about faith: while we renounce the world in words onelie, & not in deeds: while we please euerie man himselfe, & displease all men else: while wee giue our selues to these things, we are beaten as we deserue. Eusebius maketh dissention y^e cause of y^e most grieuous persecution that Dioclesian brought vpon the Church, which lasted 13. yeeres: In which the Churches were throwen downe, & made euen with the ground: the Bibles were taken & burnt in the open markets: the pastours & Byshops were put to death, or were faine to lye Lid in caues. Thus hee sayeth: Postquam res nostrae, &c. After our estate by too much li∣bertie, * 1.57 degenerated into nicenes and sluggishnes, and one hated and reuiled another, and where∣soeuer it happened, wee among our selues, and by our selues, did set vpon one another with armour

and weapons of wordes, and rulers fell out with ru∣lers, and pastors with pastors, and people moued sedition against people, and after this vnspeake∣able hypocrisie and mocking, did growe to the top of malice and naughtines: Gods iudgement (af∣ter his accustomed maner) came vpon the Chur∣ches. This was the estate in the time of Euse∣bius, before the persecution came. Ours is not much vnlike. God graunt dissentiō cease, that there follow not the like euent. The seueritie of some men in maintaining vnity is misliked: but there is nothing but seueritie can helpe vs. Abbas Vrspergensis by reason of y^e schisme in Germanie about y^e election of the Emperor, some leaning to Philip, some to Berthold, some to Otto, saith: that there was not one parish which agreed with another, & that by occasion of this, & such strifes, the Pope did grow so great. Iocūdare super adiutrice tua discordia, quia erupit de puteo infernalis abissi, vt accumulētur tibi multa pecu∣niarū praemia. Habes quod semper sitisti, decanta cāticū, quia per maliciā hominū non per tuā reli∣gionē orbē vicisti. Thus he speaketh to Rome: reioyce for thy helper discord, because she is brokē out of the infernall pit that much money may bee brought to thee: thou hast that which thou hast al∣wayes thirsted. Sing this song, that thou hast ouer∣come the world, by meanes of the malice of men, & not by thy religiō. It was y^e discord of men that

made the Pope great, and brought his ty∣rannie vppon them. That also was the cause of Gods iudgementes vpon the East Chur∣ches: the dissention about the Trinitie made a way for Mahomet. If any thing will bring the Antichristian yoke vpon this lande a∣gaine (which God turne far from vs) it will be dissention. Therefore all bitternes, and libelling, and slaundering must bee layde away.

If it might come to passe that wee were an vnited armie, then we might easilie hope to stand, we might preuaile against our enemies, although they came neuer so manie, or so oft against vs. To bring vs to vnitie, and to helpe vs to get the victorie against the common e∣nemie, wee haue neede of manie meanes. These causes that are in controuersie must be opened by preaching, by writing, by confe∣rence. So Augustine stopped the mouthes of the Donatistes, that are most like to those with whome wee haue to deale. After this maner, he oft ouercame the Maniches, and the Palagians, Zwinglius by disputing, wri∣ting, and preaching, draue the Anabaptistes cleane out of Zurich, although there they be∣gan. If sectaries write, and no man answere: if they priuelie sowe the seede of their secte, and no man publikely roote it out: they will

ouergrowe all. While Doctor Fulke liued, his aunswering and confuting of euerie po∣pish Treatise, which came forth in English, did much good in keeping away from vs the infection and poyson of Poperie. Able men shoulde bee chosen (if they offer not them∣selues,) which should continue that course, that nothing might appeare against Religi∣on, or gouernement, which shoulde not be aunswered. If they can not be aunswered, let the faultes be amended, let them not be re∣tained. This is one meanes to helpe to re∣couer vnitie.

Another helpe must be in the ciuill Magi∣strates, which by authoritie and punishment, must restraine the libertie of rayling, of libel∣ling, and of contemning the gouernours in place. Vile pamphlets of reproch and slaun∣der, should not be suffered to goe forth: no, not against an enemie. While we suffer one parte to rayle, wee prouoke the other, and peraduenture a third commeth in, and pain∣teth both in the foulest colours. These should be meanes to vnite vs at home.

Against our common enemies, wee had neede first to be armed with innocencie and righteousnes: we must beare the colours of our captaine Iesus Christ: Hee rideth vpon a white horse; and the warriours which were in

heauen, by hope and conuersation followed him vpon white horses clothed with fine linnen, white & pure. And before in this Chapter it is sayde, that the white linnen is the righteousnes of Saintes.

If wee be knowen by these colours, our captaine and generall will not suffer vs to be ouerrunne. Nineue repented, and after threatning was saued. God hath generallie promised to anie nation repenting, that hee will turne away the euill which hee hath deuised against it. Wee can not but see the land full of sinne: Contention and strife in the Ministers, and a great parte of the people: Theftes, robberies, murders neuer so ma∣nie, nor with such multitudes and boldnes attempted: Whoredome, excesse, pride, and drunkennesse ouerflowe all. These fil∣thie ragges must bee cast away, and wee must put vpon vs the fine white linnen of righ∣teousnes.

Let vs not thinke that the righteous∣nes of ten will saue our land, as it would haue saued Sodome. God hath not made such a generall condition with all people: and there is no comparison betweene fiue little cities in a valley, and all this lande. When the captiuitie was brought vpon Ie∣rusalem, there were diuers that feared God

among them. The righteous man shall escape himsefe in the time of Gods iudge∣ment: Hee shall not saue anie other: God will prouide for those that are his, liuing, or dying. If Noah, Iob, and Daniel were a∣mong this people, As I liue sayeth the Lorde, they should saue neither sonne nor daughter: they should saue but their owne soules. Euerie man labour to bee righteous himselfe, and hee shall bee safe. Remember that Christ iud∣geth and fighteth righteously.

To this righteousnes of life, wee must also ioyne faith, or rather righteousnesse must bee ioyned to faith. This is our vic∣torie that ouercommeth the worlde, euen our faith. By faith Dauid, Gedeon, and the rest subdued kingdomes, and wrought deliuerance to Gods people. Although wee haue sinne, yet let vs repent and trust in Gods mercie and power, and commit the euent to him. Faith preuaileth with God by prayer. By prayer, Moses fought against Amalek: Eli∣as by prayer obteyned fire to consume the fiftie that came to take him. Prayer deliue∣red Ierusalem and Ezechias, when Senache∣rib was readie to deuoure them. These must be our spirituall armour. These must we put on as Christians: and as men, we must arme

our selues if neede require otherwise. It is needefull that we should alwayes be readie. The beast will not change his nature: His fa∣uourer is mightie and impatient of a foyle. Let vs not bee secure, because God hath fought for vs, and giuen vs one victorie. Cae∣sar at his first comming into this land, had the repulse. The Danes were at the first beaten backe. The Gothes at their first comming into Italie with three hundred thousand were ouerthrowne: but within fiue yeares after they came againe, and destroyed all the West Empire. The Sarasens at the first, were dis∣persed and drowned with tempest comming into Spayne: but at length they tooke it, and inhabited it certaine hundred yeeres. Con∣stantinople was not wonne at the first expedi∣tion against it. It is not in vaine, that God bringeth enemies against a people, and deli∣uereth them once or twise. It is not to make them proude nor secure, nor more licentious: but (if they amend not) to bring a more se∣uere and horrible reuenge vpon them. Let vs not therefore trust to this, that God hath done it once, as though he would doe it al∣wayes, though wee become negligent, and waxe worse and worse.

Thus if we arme our selues, wee shall see

such an ende of the battel, when the enemie shall come against vs, as God hath here fore∣shewed. The beast and the false prophet shall be taken, and cast into the lake that burneth with fire and brimstone: The rest shall be slaine in such number, that their bodies shall not bee buryed, but the rauens shall feede vpon their carcasses. Hitherto, God hath giuen victorie vpon victorie against the beast, and I trust he will doe it still, till that enemie be consumed. This age hath seene manie victories against him, and it is verelie to bee thought, it shall see more. The triumphant songs set downe so oft in this Chapter, after the discouerie of Antichrist, and the beginning of his ouer∣throwe, make me greatlie to hope for it. First the multitudes sing: Halleluiah: Salua∣tion, and glorie, and honor, and power be to the Lorde our God. For hee hath condemned the whore, and reuenged the blood of his seruantes. And they sayde againe: Halleluiah: and her smoake rose vp for euermore. Then the pastours, and all the creatures sayde Amen, Halleluiah. And the fourth time, a voyce came out of the throne saying: Prayse our God all yee his ser∣uants, and yee that feare him, both small and great. And last of all: Iohn saith: I heard lyke a voyce of a great multitude, and as the voyce of manie waters, and as the voice of strong thun∣drings,

saying, Halleluiah: for our Lorde God almightie hath reigned. Let vs be glad and re∣ioyce, and giue glory to him, for the mariage of the Lamb is come, and his wife hath made her selfe readie. Thus about the time of the fall of this enemie, the ioye of the Church shall be vnspeakeable: victorie followeth vpon victorie, triumph vpon triumph. God graunt that we may bee prepared against these ene∣mies, that (if they come against vs) we may yet haue experience of these victories, that wee may sing these thankefull and ioyfull songs of deliuerance, and that wee may bee prepared to the mariage of the Lambe, and founde clothed with the wed∣ding garment when hee commeth, Amen.

Notes

• * 1.1

  Leuit. 20.24.
• * 1.2

  1. Cor. 5.6, 11.
• * 1.3

  2. Thes. 3.6.
• * 1.4

  2. Cor. 6.
• * 1.5

  Acts 19.9.
• * 1.6

  2. Iohn. 11.
• * 1.7

  Isa. 65.11.
• * 1.8

  Esai 11.14.
• * 1.9

  Ioh. 12.32.
• * 1.10

  Mat. 18.20
• * 1.11

  1. Cor. 10.
• * 1.12

  Esai 66.17.
• * 1.13

  Deut. 17.1.
• * 1.14

  Ioel 2.17.
• * 1.15

  Hose 14.2.
• * 1.16

  Num. 56.23.
• * 1.17

  Numb. 10.35, 36.
• * 1.18

  Psal. 68.2.
• * 1.19

  Hester. Euang. Ioan.
• * 1.20

  Ezec. 44.7.
• * 1.21

  Lam. 1.10.
• * 1.22

  Act. 15.20.
• * 1.23

  1. Cor. 12.12.
• * 1.24

  1. Pet. 2.4.
• * 1.25

  Leuit. 10.10.
• * 1.26

  Deut. 17.8.
• * 1.27

  2. Chro. 19 2.
• * 1.28

  Matth. 18.17.
• * 1.29

  1. Cor. 5.4.
• * 1.30

  1. Tim. 4.14.
• * 1.31

  Rom. 12.6.
• * 1.32

  1. Cor. 12.28.
• * 1.33

  Luke 19.14.
• * 1.34

  Mat. 17.5.
• * 1.35

  Heb. 3.6.
• * 1.36

  1. Cor. 2.16.
• * 1.37

  Gal. 3.15.
• * 1.38

  1. Tim. 6.13.
• * 1.39

  Ephe. 4.11.
• * 1.40

  1. Cor. 14.37.
• * 1.41

  Luke. 17.20.
• * 1.42

  Zach. 4.6.
• * 1.43

  Esaie 40.10.
• * 1.44

  Iere. 17.5.
• * 1.45

  Gal. 4.9.
• * 1.46

  Collos. 2.20.
• * 1.47

  1. Cor. 7.23
• * 1.48

  Acts 4.19.
• * 1.49

  Apoc. 14.19.
• * 1.50

  Ioh. 8.33.
• * 1.51

  Gal. 4.6.
• * 1.52

  Psal. 149.
• * 1.53

  Mat. 18.17
• * 1.54

  Luk. 10.19
• * 1.55

  1. Cor. 5.4.
• * 1.56

  2. Cor. 13.
• * 1.57

  Hist. l. 8. c. 1.