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THe second generall do∣ctrine [That the newe Te∣staments king¦dome once e∣stablished, it can neuer bee totally remooued] that remaineth in the next place to be further cleered. And that by the grace of God shall be done; first, by obseruing the dif∣ference betwixt vs and the Roma∣nists (we both holde the Church e∣uer visible: but they in one forme,
we in another:) secondly, by exa∣mining the Arrians, Anabaptists, and Brownists allegations: where∣by they would haue the Church for very many yeares, to haue no Face, or visibilitie at all.
Touching the discrepance twixt Romanists and vs, it lieth heerein: they hold, that the new Testaments church once generally planted, the face thereof continueth euermore gloriously visible. And to this end they alledge diuers places (specially out of the prophets) which doe in∣ferre a large and glorious face of Christ and his kingdome here. We of the other side, doe teach, that this new church (howsoeuer in her first plantation by the Apostles, it was both passing large and glorious) yet in succeeding times, it wained with the Moone, shee lost much of her glory, and of her outstretched visi∣bilitie. And to this purpose wee al∣lege, first, the state of Israels church
as a tipe and figure thereof: second∣ly, very many scriptures (old & new) which can admit no other collecti∣on: lastly, we vrge experience it self.
First, touching the Type or Fi∣gure, we see the church of Israel go∣ing out with banners in the wilder∣nes, and finally seated in glorious Canaan by Ioshuah. After his death al ranne out of order, the vncircum∣cised had them long in subiection, there was no king in Israel, and eue∣ry man didde what was good in his owne eyes. Then in Saul, Dauid, & Solomons times, we see the church by sundry steps mounted & enlarged: but in Rehoboams dayes wee see ten tribes schisme from the twoo (that is, from Iudah and Beniamin) and that which was worse, didde reare vp and woorshippe; first, calues in Dan and Bethel: secondly, Ba∣alim with his abhominations. Nor was the bodie of these tenne tribes at anie tyme recouered, but fi∣nally,
in Hosheahs raigne, carried away by the Assyrian armie: Co∣lonies of straungers beeing in their rowme transported vnto theyr Me∣tropolitane Citie Samaria and them parts.
In the meane time, the little king∣dome of Iudah (contayning also Beniamin) it did not euer retayne the face of her orderly gouerne∣ment: for sundrie of the Kinges brought Idolatrie in: but by others agayne in some good sorte purged. Yet finally (such was the height of their sinne) GOD left them to the boyling potte of the North (e∣uen to Nebuchadnetzar) who spoy∣led their Cittie and Temple, and departed the chiefe of the Royall seede vnto Babel. Then for seuen∣tie yeares did orderly sacrifice cease, their Iudiciall pollicie (giuen by God at mount Sinai, so well as the ecclesiasticall) it was subiected to the pleasure of straungers, then
where was their beauteous Consti∣tution? And at the end of seauen∣ty yeares, Babels Monarch was subiected to the Medes and Persi∣ans, who licenced Iudah to returne for building their Cittie and Tem∣ple: which after some nine and for∣tie yeares were reedified, but where was the sacramentall Arke of God his presence? Where was Moses originall copie? Where was Vrim and Thummim for decision of ex∣traordinarie scruples? What was become of Aarons rod and the sa∣cramentall Manna? And that which was not least, what became of their Iudiciall pollicie, from that time vn∣to Christ Iesus? Somewhat I know there was, but farre from the first patterne. Curtailed they were of their Mosaicall constitutions: First by Babels monarch: secondly, by that of Medes and Persians: thirdly, by the Greekes Alexander: fourth∣ly, by the two legged gouernement
of Aegypt and Syria, springing out of the third Monarch: and lastly, by that last Monarch Rome (swal∣lowing vp the former togither with Messiahs appearance) who had so manacled Iudah, that they coulde not condemne Iesus, but by the po∣licie of wicked Rome. This being the condition of the typical church, it followeth (say we) that the New-testaments-church be in some mea∣sure thereto analogized. And then onely it is so, when we find after her fulnesse of grace, a declining there∣of: running into schismes and des∣perate apostacies: whereby God is prouoked to lessen her light, to di∣minish her glory, to ouer-turne her constitution, to abbreuiate her pol∣licie.
Secondly, the scriptures which in∣ferre such lamentable ruine of the church, they be many: wherof a few, & to this purpose pregnant. That 89. psalme is a typicall prophecie of
Christ & his kingdome, who grants not? wherein wee first see a glori∣ous large kingdom giuen to Christ for his possession, but anon, behold (as grieued at his Messiah or vncted, who hath sinne considered as vpon him, but in his members) he casteth his crown on the ground, he breaks downe his walles, ruinates his for∣tresses, and leaues him to be spoyled & rebuked of the multitude. Wher∣of the learned monke Folengius thus writeth: These things may be applyed to the Christians times, and perchance to our present times. Presently wher∣vpon he plainely saith, that Religion is conculcate and trode vnderfoote. And Aben-ezra citeth a certayne Spanish Iew so amazd at this psalm (for the Iews dreame, that Messiahs kingdome shoulde be according to the worlds glory, & so perpetuall) as he refused to reade it: euen as the Ro¦manists at this day can not abide to hear, or reade any thing that crosses
their Iudaicall opinion touching the outward face of Messiahs king∣dome.
[ 2] Nor maruell I thereat, seeing heere in the person of Aetham (brought in by the holy Ghost, ex∣postulating the cause of such down∣fall) wee are taught howe hardely our nature brooketh the cast-down estate of Messiahs outward glorie. Another Scripture wee haue in the foure and twentieth of Mathew, whereas our Sauior euidently fore∣telleth the notable intricate estate of the faithfull in after times: name∣ly, that many false christs, false apo∣stles, false prophets, shoulde arise in the church, to the seduction of many; charitie growing colde, and iniquitie hauing the vpper hande. Yea, heerewithall, that seduction and delusion (as in the second E∣pistle of Paul to the Thessalonians and the second chapter) should be so strong, that if it were possible, the
very elect of God shoulde be sedu∣ced.
This generalitie of false prophe∣cie, of horrible iniquitie, and migh∣tie delusion, it can not stand with a notable and glorious visibilitie of the Church: nor yet can be consi∣dered where the constitution and pollicie is (as at first) sounde and vnshaken. Nay it argueth (accor∣ding to that of Saint Paul in 1. Tim. 4.1, 2, 3. and 2. Timoth. 3.1, 2, 3, 4, 5, &c. and that of Saint Peter 1. e∣pistle 2.1, &c.) that all shall lie in horrible confusion and disorder, do the holy men of GOD what they can. Which also is denoted by the parable of tares, Math 13.24, &c Touching which first and latter e∣state of the Church, hearken what Ierome writeth on Zephaniah, 1. Chronic. verse 12.
I will search Ieru∣shalem with candles] Rightly Ieru∣shalem, that is, the church which first was called Iebus, that is, trode
vnder foote. Because it was con∣culcate of the Gentiles, and was a laughing stocke to the Deuils, it was called Iebus. And after the peace of the Lord began to dwell in it, and his place made in peace, it was called Ierushalem. But be∣cause in the last-times (as I haue oft said) Charitie shall freeze, and Iniquitie shall be multiplied, (yea the light of the Sun shall with∣draw from Ierushalem, and the va∣station shall be so great, that the verie elect of God shall hardlie be saued) the Lord therefore then with the Lanthorne of his word and Reason will search all the vi∣ces in Ierushalem, and bring them into sight.[ 3] Another plaine scrip∣ture we haue in Reuel. 6. where af∣ter our Salomon hath rid foorth vpon the cleere word of Truth, and Meeknes, and Iustice, and by the bowe of his right hand hath subdued a people vnto him: We
presently after see bloodie persecu∣tion, scarsitie, death, slaughter, together with a fearfull darkning of the Sunne, blood stayning the Moone, accompanied with a ge∣nerall Apostacie of the Church-starres from the kingdome of hea∣uen vnto earthly conuersation, ef∣fecting therewith a generall dis∣solution of all good order. All which thinges can be but mystically vnderstood according to the nature of prophecie, and so a plaine decla∣ration of the Church turned vpside downe, with a losse of her large vi∣sibilitie and glorie. Other Scrip∣tures may of Romanistes be held more litigious, these shall here suf∣fice.
Besides the type and plaine eui∣dence of Scripture, I will adde the argument of experience signed by Antiquitie. For the first 300. yeeres and better after Christes in∣carnation, we are not ignorant
of a reasonable glorious estate of the Church, for the which some haue (not altogether vnfitly) vrged that of the Apocryphall Esdras, (a thing that he might gesse at by com∣parison of Scripture) where in the person of the Lord he saith:
My sonne Iesus shall appeare (with these that be with him) and they that re∣maine shall reioyce with him 400. yeeres. After these yeeres shall my son Christ dye, and all men that haue life:as if he should say, Christ shall liue in his Church 400. yeeres, then shal he dye, and the Church be darkned. And indeed, for so long we find the writers giuing in a more excel∣lent testimonie, then for the 200. yeeres after. But after 600. yeeres (or there abouts) I trow that by one litle horne starting vp at Rome, and an other in the East (vniuersall Pope and Machomet, both affirming they haue the kaies of Paradise, and speaking well of Iesus in generall
tearmes) a foule beast was moun∣ted, that opened a bottomles pit of humane inuentions that darkened all. Anthonie the Heremite (about the beginning of Constantines raign, he is said to see in a dream certaine Mules [Altare insultantes calcibus &c.] leaping vpon the Altare with their feete, and ouerturning the sa∣cred table: whereupon he should say, that by mixt and adulterate do∣ctrine, and by rebellion of Schisma∣tikes the Church should be harmed. And indeed (not long after) Arriani potiti sunt Ecclesiarum gubernaculis, the abhominable Arrians got the Churches reines in their hands.
Yea (saith venerable Beda) Peace was in the Church vntill the times of Ar∣rius his frenzie, which (corrupto orbe toto) the whole world being there∣with corrupted, did also with the ve∣nome of his errour, infect this Iland of Britaine so far remoued out of the world. And this (as againe he after
vrgeth) notwithstanding it was condemned in the Synode of Nice.If Arrianisme so quickely got such an vniuersall head, what did also Pe∣lagius, Macedonius, Nestorius, Marti∣an, and all other heretikes their doc∣trine? All of them marching in bat∣tell aray against the Church; all of them termed by Chrysostoms Riuall on Mat. 24. the army abhominable in the midst of the Temple, prepa∣ring a seate for Antichrist. Ech of these wonne disciples, did drawe a∣part, and teare the vnseamed coat of Iesus in a thousand peeces. Not long after wee finde a man of sinne mounted in the midst of Gods tem∣ple, aduancing himselfe as a god, ex∣alting himselfe aboue the thinges of God, treading christian kings vnder foote, and subduing all to his lustes, as the apostle S. Paul, and S. Iohn e∣uidently fore-prophecied. If Cle∣mens could say of the churches next succeeding the Apostles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Few children like the Fathers (for few conuaied the do∣ctrine vncorrupted) what may we say of the doctrine and churches e∣state in times long after? euen that which Ierome long since said:
— Inter Nitentia culta, Lappae{que} et tribuli et steriles dominātur Auenae Burres, thistles, and wilde-oates, Domineere in midst of the wheate field
To spare the repetition of odi∣ous particulars, Experience hath taught vs, how the wheate field (af∣ter some sleepinesse of Ministers) it became so pestred with visible and incurable tares, that hardely anie wheate could be seene. The Lord his vineyard became so clogged with thornes and briars, that hard∣ly any Vine coulde bee discerned. The Barne floore was so full of chaffe, that the Grayne was al∣most inuisible. The holie man Iob was scabs from the crowne of
the head vnto the soule of the foote, he sate vpon ashes scraping himself with a potshard, his breath was cor∣rupt, his friends could hardly know him: but yet not destitute of mo∣tion of spirit, of a good conscience. The Church indeed was in Baby∣lon, subiected vnto Babels externall gouernment: but with Daniel, and the three yong gentlemen of Iudah, it preserued a good conscience. The yeeres of captiuitie expyred, it coms forth of Babel in a great measure, but without expectation of the former Apostolicall glory. Yong-men wil think the last Temple superexcel∣lent, but Aged spirited-ones will weep, at the inferioritie thereof, in comparison of the first. Diuers yet with Daniel bide behind in Babel, which somtimes come to their graue in peace: somtimes do buckle with Lyons, and depart to heauen in a firie chariot with Elijah. So far are we (whatsoeuer the Romanistes
barke) from condemning all our predecessors, or yet adiudging to Hell, all such as liue and dye a∣mongst them. For as there be in our Church, who are not verily of it; so we beleeue there be many in their idolatrous Israell, who not∣withstanding are not verily of it. Thus briefly I haue cleered, that notwithstanding the Church hath been euer visible, yet she hath som∣times (as also her Figure) been spoi∣led of her glory, darkned in her members, captiued of her aduersa∣rie, destitute of her constitution. Now remaineth it I examine the reasons of such aduersaries as deny the Church alwayes to haue been visible.
The Arrians, Anabaptists, and Brownists, gone out of the Catho∣like communion, they oppose to the Church her euer visibilitie thus: First [ 1] the typicall Church was not euer visible. [ 2] Secondly, direct scrip∣tures
testifie that the new-Church should not be euer visible.
[ 1] For probation of the first, they say that the Church was not visible in Elias his time: and to that purpose they alleage the Prophets com∣plaint against Israell, Rom. 9.2, 1. Kings 19. Whereto I answere: [ 1] First, it is an ill shaped forme of rea∣soning to say, Elias saw no Church, therfore no church was any where visible: Elias saw no church in Is∣rael, therefore there was no church visible there, nor yet in Iudah. It is a sophistication of this nature, Tho∣mas seeth not, therefore Peter seeth not: There is no light here, there∣fore no where. Secondly, I answer: [ 2] Elias did not so reason: for his com∣plaint was not against Iudah (wher∣in he knew that the Church then florished vnder good Iehosophat) but against Israel the ten schismati∣call Trybes, where then he feared that bloody Ahab and Iesabell had
slaughtred all, from whose furie he then fled. But the Prophets asser∣tiō is corrected of the Lord saying, that he had reserued 7000 soules which bowed no knee (that is, did not outward substantial homage) to Baal. And indeed, if we consider (besides these Prophets which Oba∣diah hid in caues) the sundry schools of Prophets at Elias his time of be∣ing rapt vp, we may easily beleeue that God had a notable people in that schismaticall Israell: seeing he sendeth not forth many prophets, but when he is minded to gather in some large Haruest. Thirdly, [ 3] we can by plaine demonstration, poynt foorth the Churches visibility, from the verie first Adam, vnto Christ the second Adam. In the houses of
The Church was visible in them till the floud. After the floud, the Church stretched it selfe thorough the houses of Noach,
From Abram to the captiuitie of Babel, and from thence vnto Iesus, Saint Mathew draweth a direct line in three times foureteene Generati∣ons, that is, two and fortie, accord∣ing to the number of Israels stati∣ons or pitching places mentioned in the booke of Numbers chapt. 33. As for Saint Luke, hee in his third chapt doth point out the first fruits of God, from the first Adam vnto the second. Saint Mathew from Da∣uid dooth, vnto the captiuitie, passe through the house of Solomon his el∣dest sonne, finishing this mans seed in Iehoiachin: from the front of
whose name Iehouah remoueth Iah, (as a signet from his finger, terming him Coniah) pulling heerewith Na∣than (the other sonne of Dauid) his family into the line by adoption: beginning with Salathiel, and so to Zerubbabel: and then downe by his eldest sonne Abiud, vnto Christ. S. Luke beginning with Ioseph (the sup¦posed father of Iesus) hee steppeth vpwarde to Zerubbabel, by the line of his second sonne Rhesa: and so from him directly vpward to Da∣uid: not by Solomons house, which ended with the captiuitie, but by Na¦thans line, the line of adoption. This paines haue the two Euangelists ta∣ken, for manifesting the church her visibilitie, from the beginning of the worlde, vnto Messiahs comming. The Typicall church so ouerturn∣eth our aduersaries doctrine: for that was alwayes visible.
Secondly, they alleadge certaine scriptures against the new churches
visibilitie: the seeming strongest whereof be these: first, Reuelat. 12. where, by the woman, they truely vnderstand the church (whereof the virgin Mary was an arch-member) and from her lodging in the wilder∣nesse for a time, two times, and halfe a time, they vnderstand some long time, wherein the church should be hid from the sight of al, be inuisible. I answer, scripture must be expoun∣ded from scripture, not by vnreaso∣nable fancies: for, where haue they any one scripture, which By being in the wildernesse doth vnderstand In∣uisibilitie? Rather lette them vnder∣stand, that the holy-ghost puttes vs hereby in mind of the anciēt church of Israel, fed in the wildernesse, and (as Moses sayth Exod. 19.4. Deut. 32.11.) carried as vpon the wings of an Eagle: a figure of the worlds state, through which the Church heere is to passe, in her pilgrimage spirituall.
Now, who will say, that Israel was inuisible in the wildernesse? Or that they could be considered, but onely according to secret Election? The flat contrary followeth. Such ill happe haue these men in their al∣legation of scripture. Another scrip∣ture is that before alleadged in Reu. 6. whence they would conclude an apostacie of the whole church. I an∣swer again, scripture must expound scripture. Compare this wyth Isai∣ahs prophecie chapt. 24. last verse: as also with 34. chap and 4. verse, & with other like places, and it onely implyeth, a darke desolation of all church beauty, and orderly consti∣tution: whereby God testifieth his anger against rich and poore, one & an other. The Moone therefore is seene coloured like blood, whereby each meaneth a general persecution and blodshed in the church: which cannot be, if the church were inuisi∣ble. And to this purpose, marke
howe in the twelfth chapter, when the red dragon assayled the Church wyth all his might, hee yet drewe downe but a third parte of the stars, some were reserued to shine in the Church: God euer in that reuelati∣on shewing mercy to a remnant, whē otherwise the viols of his wrath were powred out vpon the malig∣nant multitude. This theyr winde shaketh therfore no hauer. Another scripture is, Reu. 13. where (say they) all do take the beasts mark. Tis vn∣true, for the holy-ghost thus sayth: All that dwell vppon the earth shall worshippe him (marke the exception) whose names are not written in the Booke of the life of the Lambe, &c. And because such there shall be, he afterwardes concludeth, Here is the patience of the Saynts. So that Saints there shall be, who wyth patience shall conquere. And that is more plainely declared in the 11. chap∣ter, where all the tyrannous raigne
of the beast (choose whether that beast be the body of cruell Empe∣rours, or the sonne of perdition) GOD also hath his Prophetes, by whose ministerie, the oyle of God, his sauing grace is conueyed vnto his people.
Thus these men talke (no men so much) of the booke of Reuelation, before any one of the Seales be vn∣clasped vnto them. They should now at last learne to meddle lesse with this booke, seeing the holy ghost leaueth so fearfull a curse vp∣on these that adde their owne idle fancies therto, Reu. 22.19. An o∣ther scripture they alleage, namely, 2. Thess. 2. whence they affirme the Churches whole departure from the Faith. I answere: First the aun∣cient writers did ordinarily vnder∣stand it of a generall Reuolt from Romes Empire, which then had ruledome ouer the Nations of the earth. And that indeed is verie
plainly fore-told by S. Iohn in Reuel. 17.16. Later writers (in respect of some after circumstances) do take it to be an Apostacie generall from Faith: but none that stinke not of heresie, do from thence conclude a flat Nullitie of the Church. A ge∣nerall desolation there should be (as before in the Reuel.) but not a fal∣ling away in euery particular mem∣ber. For this is an absurd forme of argumentation: Many (or, the most) shall fall away: therefore euery one shall fall away. The man of sin with his army abhominable should enter into this new Citie and Temple of God (yea, rather rise vp in the midst thereof) sowing his perfidious do∣ctrine, and planting his Idolatrous bottomles pit-inuentions, but yet neuer essentially subdue those soules vnto him, whose names were writ∣ten in the Lambs booke. Spot them he might with many superstitions, but neuer subuert them in the Sub∣stance
of their Faith and Obedi∣ence: as els where I haue in wri∣ting plainlie euinced. If during Antichrists raigne there should be no visible people of God, then An∣tichrist should be no more Anti∣christ, seeing Christ had none in opposition against him. Anti-christ must euer haue some to warre a∣gainst: and there must euer be some to wage battaile against Antichrist. Otherwise fire would drop from Heauen, and the world thereupon be presently consumed: seeing there were none in the earth who had the word of Couenant in their mouths. Such Nouices are ignorant of the promise sealed by the Father vnto Messiah the Churches Redeemer. My spirit (saith he) that is vpon thee, and my words which I haue put in thy mouth, shal not depart out of thy mouth, nor out of the mouth of thy seed, nor out of thy seedes-seed, saith Iehouah, from henceforth euen for EƲER.
And to this purpose (when the sa∣cred winds of God breathed by the foure Euangelists were to be held back in an vnknowen tongue) the Lord taketh order for many Iewes, and moe Gentiles: that they should notwithstanding carie (not onely in their heart, but also in their fore∣heads) the visible marke of true Christianitie.
Bullinger in his Epi∣tome of times (hauing spoken of the most accursed times wherein Pha∣rises, Saduces, Esseni, crept into the Iewish Church) he addeth: Interim non dubium est &c. Meane time it is not to be doubted, that true do∣ctrine continued vncorrupted a∣mongst the litle remnant of Gods people. For Simon Iustus (called also Hillels son or disciple) and Ze∣charie Iohn Baptists father, as also the Elders of our Sauiour (so well as others whose names are vnknowen) they conserued (doubtles) the Sub∣stance of religion: not bowing their
knees to the traditionary and secta∣rie Baal. For in all times the Lorde reserued to himselfe a Church: yea, in the midst of heresies, schismes & corruptions. And them times were a type of these our last times, where∣in at this day we liue.In which pad of Bullinger, Caluine, Peter Martir, & al of any note in these latter times do vniformely walke. This poynt I will (to the shame of hereticall Christians) shutte vp with Sybillaes prophecie.
Sed postquam Roma Aegyptum reget, imperio{que} Froenabit, summi tum summa potentia Regni Regis inextincti mortalibus exorietur. Rex etenim sanctus veniet, quitotius Orbis Omnia seclorum per tempora sceptra tenebit.
Wherein she plainely affirmeth, that after Rome shall rule ouer Ae∣gypt
(and that it did presently after Herods creation of King for Iudaea) a most high King (namely Messiah) should set vp a kingdome ouer the whole world, whose kingdome shal haue no end. In the second place, so this secōd doctrine is clered, name∣ly, That the New-testaments King∣dome once established, it neuer after can be totally remooued.
Nowe it remayneth we consider more particularly this same Cittie: and that is doone by searching out; [ 1] first, what is the Citties foundation: [ 2] then in the next place, who bee the Citizens.
[ 1] The foundation of this City (that is, of this Church) it is, first, Perso∣nall; secondly, Reall. Personall, as the Church is sayd to be built vpon some person or persons: Reall, as it is said to be built vpon some Thing or matter. The foundation perso∣nall is two-folde: first, as it is built vpon Christ: secondly, vppon the
Apostles and Prophets. That Ie∣sus Christ is the foundation, harken to Paul (1. Cor. 3.11.) Other founda∣tion can no man lay (than that which is laid (which is Iesus Christ. That the Apostles and Prophets are also ter∣med Foundation, harken to the same Apostle (Ephesians chapter 2. verse 20.) And ye are built vpon the foun∣dation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone. Nor is the word foun∣dation expressed in both these pla∣ces, otherwise then by one and the same word (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Themélton) in the original. Aquinas remembreth both these, thus: Ʋnum habet per se soliditatem &c.
The first of them hath the soliditie of it selfe (like as some Rock wheron some edifice is builded, and vnto this foundation Christ Iesus is resembled) for he is the Rock spoken of in Math. 7.24.25. Th'other foundation, it hath the soliditie (not of it selfe, but) of
the other solide subiect (like as stones which first are placed vpon a solide Rock, and in this sense the Apostles are called the foundation of the Church, Ephes. 2.20. So far the Schoolman.
Touching the foundation Real, it is onely the Faith or Gospell of Christ Iesus, whereon the Church or faithfull are said (often of diuers) to build. And this Gospell is som∣times called Simply, the gospell of God and Christ Iesus (as in Rom. 1.1, 9, 16, and 15, 16, 19, 29, &c.) Sometimes Respectiuely the Apo∣stles gospell, as in Rom. 2.16, and 16.25. The Gospell of God and Christ Iesus it is, as they are the Au∣thors therof: but the Apostles gos∣pell, as they are the Preachers ther∣of. Both these senses of foundation remembred, let vs come to examine the Romanistes on the one hand: and then the Brownists on the other hand.
The Romanists from these words in Matth. 16.18. Thou arte Peter, and vpon this Rocke I will builde my church, they with tooth and nayle labour to enforce, that Saint Peter is the Churches foundation, that vpon him (as on a Rocke) it is buil∣ded: as if these wordes, on this rocke were spoken of Peters person, and (which more is) of al Romish Pops succeeding in that Sea. Let vs exa∣mine the Text. Our Sauior deman∣ding of the Apostles, whome they did say him to be? Peter (in the name of all the rest) answereth: Thou arte the Christ, the sonne of the liuing God. Then Iesus saide vnto him, Blessed arte thou Simon the sonne of Ionas, for flesh and bloud hath not reuealed it to thee, but my Father which is in heauen. And I say vnto thee, Thou arte Peter, and vppon this Rocke I will builde my Church. Vpon which Rocke? vp∣on Peter? Then hee woulde haue said, Thou arte Peter, and vpon thee:
not vpon this rocke) I will builde. The change of speech, from The to This, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou Peter, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vppon This very Rocke, it argueth, that Iesus would haue Peter to looke from himselfe to some other person or thing. If to some other person, then only to him selfe, whom Peter had confessed to be the very Messiah. Which Christ is onely sayd to be the Rocke, 1. Co∣rin 10.4. The worde Foundation is communicated also with the Apo∣stles and Prophets, but the tearme Rocke is neuer giuen vnto anye meere creature: For hee that is God, can onely be the rocke of our saluation. And to keepe people from applying the tearme Rocke vnto Peter, the Holy-ghost pre∣sently after recordateth, how (be∣cause of his euill counsaile soone af∣ter) our Sauiour saith vnto him Get thee behind me Satan, thou arte an of∣fence vnto me, &c. And not long af∣ter
hee three times forsweareth his Maister. Yea, after he hadde recei∣ued (in the day of Pentecost) a ful∣nesse of the Holy-ghost, he halteth in his ministerie, and draweth Bar∣nabas into the same dissimulation (Galathians chap 2. verse 11. &c.) for which the holy apostle Paul re∣sisteth him to the face, and blameth him. And that this was Saint Peter the Apostle (and not some other Cephas, as some malitious Roma∣nists haue lately vrged, but indeede an auntient errour) first obserue how they oppose to Paul, who saith it was Peter (whome in the Syriacke terme hee before calleth Cephas) but also vnto the antient Fathers, as Tertullian, (in praescriptionibus aduer∣sus haeret.) Ambrose (in ep. Gala cap. 2.) Chrysostome on the Galat. chap. 2.) Augustine contra mendac. ad Con∣sentium cap. 12.) Ierome on Galat. 2. Cyrill (contra Iulian. li. 9. in fine.) Bae∣da on Galath. 2. &c. Yea heerein
they oppose vnto Gregorius Magnus their Pope, cōfuting the same fond fancie in his eighteenth homily vp∣on Ezekiel, post B. Thus the Roma∣nists propound vnto vs weake foun¦dation, Peter for Christ, the crea∣ture for the Creator.
To shutte vp this poynt briefly, hearken to Augustines testimonie:
The Church is founded vppon the Rocke whereon Peter tooke his name. For the Rocke was not de∣riued of Peter, but Peter of the Rocke: euen as Christ is not so termed, of Christian, but Christi∣an of Christ. Ʋppon this Rocke therefore (saieth hee) whome thou hast confessed, I will build my Church: for the Rocke was CHRIST, vpon which foun∣dation also Peter himselfe is buil∣ded. Whereunto ioyne that of I∣sidore: Peter tooke his name of the Rocke, that is, of Christ: vppon whome the church is founded: For
Christ was the Rocke, vpon which foundation, Peter himselfe was also builded. If they will that Peter shoulde be, in some sense, a founda∣tion, then they must admitte all the residue of the Apostles in the same respect to be foundations.And that is it which Saint Iohn in his Apocal. 22.14. speaketh of, when hee seeth this Ierushalem to haue twelue foun¦dations, and in them, the names of the twelue Apostles.
But Peter only had the keyes gi∣uen to him.
First, that is nothing to this: Se∣condly, it is false: for the keys (name¦ly, the power of binding and loo∣sing) is afterwardes giuen to many others, euen to the whole Church, so well as vnto him, Iohn 20.22, 23. And this Origen precisely (from the same place of Iohn) doth prooue in his Homily on Mathew 16. not to
speake of other Ancients, (as Cypri∣an de simplicit. praelat. Aug. super Ioh. 124. Tertull. scorp. aduers. Gnostio. c. 10. Rabanus c. 8. de poenit. Ansbert. li. 3. c. 5 in Apoc. &c.) who grant, that in Peter was considered the church, to whom the power is giuen of bin∣ding and loosing spiritually.
If we consider Faith, that is, the Gospel to bee the foundation of the Church, then that is it which diuers haue well vnderstood: seeing Faith is the hand which coupleth Christ and his church together. Hence it is that Chrys. thus writeth: Vpon this Rocke, not vpon Peter: for not vpon man, but vpon the Faith Christ buildes his church. And what was that Faith? (namely) Thou art Christ the sonne of the liuing God. Nyssenu (in testim. de∣lect. ex vet. testa.) vtters the same. So do Theophil (in Mat. 16.) Smarag. on the same place: and Vict. Antiochenus saith, that frō this faith & sound do∣ctrine, Peter receiued his name, on
Mar. 3. not to mention any others. Thus, respect we scripture, or heare we the Antients their testimony, the Romanists still are found loosers.
For the Brownists, what foun∣dation doe they by their necessarie consecution propound to vs? This forsooth, The outward Constitution of the Church, that is, The forme of plan∣tation and church-gouernement, and this is their Puppis and Prora, the load-star of their Course. Insomuch as they deny to haue communion in prayer, in preaching, in sacrament with any such Church whatsoeuer, which hath not bin so planted, & is not so gouerned, as they conceiue of the Primitiue churches their planta∣tion and gouernement. And as they deny spirituall cōmunion with Eng∣land & Scotland as failing in both: so let it be such of the Dutch & French churches as haue planted their chur. rightly in their own iudgement: yet bicause of som few things in gouern¦ment
ecclesiasticall, which they dislike, they, not onely deny communion with them (yea for very hearing the worde) but also excommuni∣cate such of their people as shall but ioyne with them in prayer or in preaching. Whereby it commeth to passe, that this people (main∣taining that that their father Browne dare not) they conceiue of them∣selues, for the onely true visible church of God which can be throw¦ly communicated with.
Briefly to returne answere: first, [ I] they take it for granted, that the faith of Christ was amongst vs first plan¦ted, by force of the sword (not by preaching of the worde) whereby came to passe, that all wicked were receiued, &c. Let it be so. Augu∣stine indeede was once of opinion, that no compulsion herin was to be vsed, but (by his felow ministers) be∣ing put in mind, how his owne citie was wholy Donatists, til feare of im∣periall
lawes brought them from that schisme, to catholike vnity, the good man changeth his minde, al∣leadging such Scripture, Prouerb. 9 9. and 29.19. &c. And I woulde gladly know of these men, to what end a Christian hath the sword put into his hand, if not (with Nehe∣miah, Iosiah, Hezekiah, Iosaphat, A∣sa, &c.) to driue the subiectes vnto outward conformity of holinesse & righteousnesse? Take away this vse of the sworde, and then so wel with Anabaptistes remooue Magistrate and his sword out of the church.
But it was prophecied, that the Church should be a voluntary peo¦ple, Psal. 110.3. and Christ gathe∣red and planted his Church by the word onely.
The Anabaptists do apply these thinges aswell to their purpose, ad∣ding further, The Primitiue churches
had no Kings in them &c. therefore Kings (as Kings) not of a true esta∣blished Church. And thus Brow∣nisme leadeth to Anabaptisme. But least the crie of these Lapwings draw me from my purpose, I leaue the Brownist to answere the Ana∣baptist; and this shall be my an∣swere to the scripture and our Sa∣uiours practise. It is true, peo∣ple were and did voluntarilie giue vp their names to Christ vpon the Gospels preaching. Christ herein would not vse the sword: not be∣cause it had been vnlawfull (for he in himselfe vsed a whip in the Temple, and forcibly ouerthrew their chaunging tables) but be∣cause (for the first plantation of the Gospell) he saw it not to be expedient. The weakest and foo∣lishest meanes (in mans iudgement, 1. Cor. 1, 27, 28, 29,) he now did vse, that so no flesh should reioice in his presence. As he vsed onely
his woord, so he chose vnlearned men for the publication thereof. And because none should say, that it was no maruell, though simple subiects became Christians, see∣ing some of their Kings were first Christians, the Apostle therefore before said, Not many Mighty▪ not many Noble are called. To conclude now, That the Sword hath not his vse in churches plantation &c. they may aswell conclude, That Noble men, wise and learned men, they haue nothing to doe in Church plan∣tation. Indeed, when there com∣meth a New-Christ, and new Apo∣stles, we will either graunt they con∣clude well: or else we wil hold them and the new Christ accursed.
[ II] Secondly, they assume [That the sword planted first the Faith here] which we deny. First, it cannot be but the first plantation of the Faith wheresoeuer, it must bee by the Gospell preached. The sword may
make a noyse together with the Words voice, but none can by the sword alone take any knowledge of the Gospell. Besides, it appeareth by auncient record, that the Gos∣pell came into this land in the Apo∣stles times, according to that in Rom. 10.18. Tertullian saith, Britanno∣rum inaccessa Romanis loca, Christo vero subdita &c. That the Britans (euen in such places as Romaines had not accesse vnto) they were sub∣dued to Christ. That S. Paul (after his first captiuitie at Rome) should come into these partes, Theodoret writeth, Nicephorus affirmeth that Simon Zelotes came into Britaine. And Iohn Bale (from auncient Gil∣das our writer, and from others) af∣firmeth, that Ioseph of Arimathia was sent into Britain by Philip the Apo∣stle, after the dispersion from the Galles, & this to be about the yeere of our Lord 63. Yea, that Iames with some others did repaire to, and
preach in Ireland, Vincentius wri∣teth. But more of this I haue writ∣ten in my Antidoton. Who came first hither with the Gospell, it skil∣leth not: sure we are it came here, for we find it here, and the Brow∣nists against his owne soule must confesse it: except they will tell vs that them selues haue receaued the Gospell vpon Sea, or in some fo∣raigne country. Obiection: But this proueth no way an orderly planta∣tion of the Church to haue bin here. Ans. Yes forsooth, except you wil haue a companie of beleeuers dwel∣ling together in the Faith (as the Church first did lodge in a myles compasse by Welles, now tearmed Glascon-bury) to liue without rule, without forme of true gouernment. If they liued at first like Libertines (which no sober spirit can think) then we must greatly lament that none of the Brownists were then with them for instructing them in
discipline. Obiection: Let it be what soeuer it was, yet we find not true discipline now. Ans. Some of you haue also said, that neither we haue the Gospell: but if some of you vp∣on better aduise do graunt we haue the Gospell for the substance, I think ye had best graunt also disci∣pline for the substance: that is, such externall gouernment as (for the substance at least) doth stand for the Gospell, for Christ. And that the Gospell shall so soundly be prea∣ched, and gouernment so faithfully executed of any Churches in these last times, as was at first, none of wit can beleeue, because our Sauior and the Apostles do fore-tell the contrarie (Math. 24, 37, 38, 39, Luk. 17, 22, 23. Math. 13, 24, &c. 1. Tim. 4, 1, &c. 2. Tim. 3, 1, &c. Re∣uel. 13, 11, &c. 2. Thess 2, 3, &c.) and yet no reason nor warrant of run∣ning out of the Catholike wheat∣field or Church, vnder a pretext of
Replantation: but rather to keepe within, and as we can, and may, to labour for Reformation.
But where they say, You want Christs gouernment, and in the roume thereof you haue Antichristes, and therfore we seperate, I more particu∣larly answer. [ 1] First, (after Peters con∣fession in Math. 16) our Sauior doth not promise that outward Church-gouernment shall preuaile for euer against Hell-gates (and themselues graunt it hath not) but only A true being of the Church, by reason of the Rock wheron it should be builded. [ 2] Secondly, let them marke that Pe∣ter maketh no confession of Church discipline (for as yet he had not lear∣ned that) but of Christ Iesus to be as verilie the Son of God (vnseen of flesh and blood) as he was man, well seen of flesh & blood. Who beeing the Christ or Messiah, did verily car∣ry with it that there was no other by whom Saluation was wholie or in
part to be effected. And the know∣ledge, beliefe, and apprehension of this (not exteriour discipline) is the essential foundation of the Church: Which who so holdeth in the vnitie of the Catholike Church, they are to be held of this Catholike Citie, and not because of imperfections to be seuered from: because Iehouah is Shammah, There. [ 3] Thirdly, let them consider, that as outward Church gouernment is not the mark or badge euer of true Christi∣ans (for in the Brownists iudge∣ment, many of the Anabaptists haue that: and we know that Iesabel with her spiritual children, Balaams sectaries, the faction of beastly Ni∣colaitans &c. (Reuel. 2. & 3.) they were in the Asian Churches, right∣ly established and possessed of right gouernment, (but yet bearing the badge of Antichrist) so neither is humane regiment a marke euer of false Christians. For if Christ his
gouernment externall, it can not cause all vnder it to be (vnto vs) true visible Christians: much lesse can humane regiment, or Antichrists outward gouernment, cause all vn∣der it to be (of vs) reputed An∣tichristes. Seeing Anti-christes gouernment can not haue more vice in it, then there is vertue in Christes. Fourthly, they know not what Antichrists marke is: for if euery good thing be not the marke of a true Christian (for Arrius, Nestorius, yea, euery Heretike hol∣deth some good thinges) so nei∣ther can euery bad thing be the badge of Antichrist: for then eue∣ry man should be Antichristian, seing euery man (at least somtimes) hath some bad thing visible in him. As Antichrist is opposed to Christ, so in nothing so much, as in the ve¦rie foundation of Religion; ••••r which the Apostle S. Paul tear∣meth him Anti-keimenos, the Layer
of an opposite foundation. And in very troth, as it is the verie essentiall truth of the Gospell, which is the mark of a true Christian: so, it is the very fun∣damentall falshood of Antichrist, for the which he is entitled Anti∣christ, & his members Antichrists. The foundation false (not hay, stub∣ble, &c. vpon a true foundation, 1. Cor. 3.10. &c.) is the beastes marke differencing his people essentially from Christes. Obiect. But the A∣postle saying, Let euery man take heed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how he builds, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what he builds; it argueth he there speaketh of the manner of teaching, not of the matter taught. I answer: He inten∣deth both maner and matter. And that may be seen; First, by compa∣ring the 2. chap. & the 1. verse with that which foloweth there, & in this chapter: for he compareth not only his plaine manner of teaching with humane Eloquence, but also, the plaine matter of the Gospell with
the worlds wisdom, which elswhere he tearmeth Philosophie. Second∣ly, gold, siluer, &c. hay, stubble, &c. they cannot in any proprietie so much resemble manner, as matter: specially compared with Fire which is not appointed so much to trie the manner, as the matter or thing it self. Thirdly, seeing Eloquence may stand with Christ the foundation: first, for that it is the gift of God: 2. is sanctified to his people, Exod. 4.10.11, Eccles. 12.9.10, Act. 18.24, 1. Cor. 1.5. Lastly, an hundred schol∣lers may be called together for de∣fining fully what is the Primitiue forme of Church-regiment, and 3. of them (though otherwise good∣men) not be found in one iudgment for all things. How vnwise therfore are these people, that about the forme of discipline, do rend them∣selues from the Catholike Citie of god! Our Sauiour foretold that ther should be such schismatical spirites,
who in these confused times would crie, Come into the desert, come into the secret places, Christ is here: but therewith he saith to his sheepe, Go not thither, nor follow them, Luk. 17.23. Thus much briefly touching the foundation of this new Citie Ieho∣uah-Shammah.
I. Type.
Scripture. II.
Io. Baptista Fol. in psa. 89 40. Ad chri∣stianorum tempora (for∣sanque prae∣sentia) aptari possunt.
This I haue mani∣fested largely in my Anti∣doton. Hieron. in Zeph. 1.12 Recte aeutem Ierushalem. &c.
Ps. 45.4.
III Experience.
2. Esd. 7.28.29.
Sozomen. eccl. hist. l. 6. c. 5.
Bedae eccl. hist. de gent•• Angl. l. 1. c. 9.
Incertus an∣ther on Mat. 84.
Clem. Alex∣andr. in stro. lib. 1. fol. 2.
Ierome a∣gainst the Luciserians.
These 10. see in Gen. 1.3. &c.
These ten see in Gen. 11.10. &c.
Compare 2. King. 24.6. with Ier. 22.24.28. &c. according to Greek for me Ieconias in Math. 1.11.
Ierom ad Algasiam. Tertull. de resurrect. ca. 24. August. de ciuitat. l. 20.
In my Antid. as also in my Visible Chri∣stian.
Isa. 59.21.
Reu. 7.1. &c.
Bulling part. 2. in annot. tabulae 5.
The last times of Iu∣dahs church is a type of our times.
Sybil. l. 2.
Tho. Aquin. super 1. Cori. 3.
Matth. 16.23
Elias in Thisbi affir∣meth, that Simon (Iesus of Nazareth his disciple) he was called Cepha, whi∣che signifieth Strength.
Collecting it out of Au∣stines epistle to Ierome, as also out of o∣ther his wri∣tings. So doth Aqui∣nas on the same place.
August. in Ioh. ttact. 124.
Non enim a Petro Pe∣tra, sed Pe∣trus a Petra, &c.
Isid. hisp. lib. 7. etymo∣logiarum c. 9
Chrys. serm. de Pente∣coste, Super hanc petram, non dixit su∣per Petrum &c.
So Maister Pe. Al. Mai∣ster M. Sl. &c came to be excommuni∣cate.
August. in ep. 48.
Tertull. ad∣uers. Iud. ca. 7.
Theod. l. 9. de cur. Graec. affect. Niceph. l. 2. ca. 4.
Vinc. 8. c. 7.
My Antido∣ton openeth that point at large.
2. Thess. 2.4.
Coloss. 2.8.