TO any not well acquainted with the condition of the Church in our quar­ters, and the peert & perverse diligence of Romanistes against it (through their many and strong favourers, & in great scarcitie of able Ministers, the lōg weak resistāce made them) this piece of paines, how small soeuer, yet may perhaps appeare superfluous: in such store of both learned & large treatises already writtē, by our men, in defēce of the truth, & for overthrow of all that error can alledge against it: so, as, in adding any more a man may seeme, but vainlie, to hale the coard of conten­tion with thē who are already [...]. Which ma­ner the Church of God hath not. And as for these simple blindfolded ones, whom they lead away captive in error, this sort of labour availeth not, in that, howsoever they are readie, fide implicita, to applaude whatsoever Pamphlet put abroad by any of their men, and, insolentlie insulting, to interpret our silence to the aduantage of their owne and weaknes of our cause, yet, they stick not to professe, that, whatsoever we either writ or reply against thē, they nei­ther may nor will vouchafe to read it: but, much more in­equitable, heerein, then the fellowes of Iehu, they heare no sooner ( you know the man and what his talke was) but they con­demne it flatlie as false, & yet will not in any case (no not thereafter) heare it told them, least perhaps, vpon some re­spectes, [Page 2] they might bee moo [...]ed to alter iudgement. And, veri [...]y I was my selfe a long time of this opinion, that all [...]u [...]the [...] iangling with them was vaine: till at length, per­ce [...]v [...]ng, that not only their blinde leaders, and also their miscaried ones became, therevpon, the more insolent, but that even the resolution of some weak professours was al­so troubled: who either had not the care to read or skill to discerne, in our mens writing [...] ▪ what, sufficientlie, might haue stayed their hearts against all the obiections of the adversaries: I, then, for mine owne part, thought best, by opening vp the booke of the Revelation, to manifest so to all men (having eies) the mysterie of godlines, & that, also of iniquitie, impugning it, that the judicious and attent Reader might both be instructed against their deceit, and also made skilful to discerne so, their trumperies, that, nei­ther al the gold, skarlet, pearle, and precious stones, wher­with the whoore goeth masked, shuld hide her nakednes, not her golden cuppe cover the abominations fraudfullie propined therinto. Which, as by the helpe of God, in some measure, I performed, &, at the request of the godly, have made publik, that my p [...]ines, so, had I resolved never any more to put pen to paper, at least, in this polemick kinde of writing. But, a godlie brother, of the ministrie, sending to me of late, a litle (whither a Iesuits or Priests) Pamphlet, whereof some written copies were sparsed in the coūtrie, in the author his intent, proving the Ministers of the Pro­testant Churches to haue no lawfull calling, and that cō ­sequentlie, with vs is neither any true church, nor true Sa­cramēts: to the which he was requested by a well affected Gentleman to make an answer: and, desiring therevpon, to know my iudgement in the general question, I, accor­dingly, affoorded him a sheet of paper. at which time two or three godly Gentlemen falling to be in companie with me, and knowing of the matter, they at that time, & soone after, some of the ministry also, were instant with me, that, what, in my privat lettre to that Brother, I had shortlie pointed at, I would for common vse, somewhat more at [Page 3] length set downe: that the wel affected might have wher­wit [...] to meet the adversaries cavillations, at t [...]eir inci­dent occasions of cōference about such matter. For whose satisfaction, I have, heereby, not so much set my selfe to en­counter with any one (for their treatises in great penurie of matter, are, most part, spent in false personall criminati­on and calumnious railings, which I disdaine to answer) as shortlie to give to the godly a common antidot against all, by answering such of their maine obiections, as, wher­to all the rest easilie may be reduced, that, seeing by force of truth, they are now at last driven (dispairing of the mat­ter it selfe) for all other argument, to quarrel our callings, this sarie shift may be wrung from them also. Wherin, they may bee fitlie compared to those pleaders, who, being out of all hope of their cause, labour to cast the court: Or to such men, against whom an authentick reversion & good money being produced, for outquyting from them a pos­session, which, otherwayes, they can find no right to de­taine, they run, by all meanes, to annull the order. But, as, at the Barr, it were a preposterous order of pleading, after peremptorie argumēts proponed, to returne to delatours, so, when the head of all defence is placed in them, it argu­eth, that, even in the conscience of the proponer, the per­emptours are invalid.

2. Thus, the Priestes and Scribes of the Iewes (whose successours, and of whose spirit these men bewray them­selves to be) when, after many assayes against Christes do­ctrine, they were ever put to the worse in the end (pryding themselves, and with a great deale more reason then doe our adversaties, in that ordinarie place which they broo­ked in the Church) for all argument they come at last to this, Math. 21. from the 23. verse to the end. By what authoritie doest thou these thinges; and who gave thee this authoritie ▪ where the Lord answering for him self, then, and for vs now, in the like case, most plainly, & at length sheweth, that, howsoever in the ordinarie course of a con­stitut Church, a carefull regard must be had to the ordina­rie calling, yet, when (as sometime it falleth) that the or­dinarie [Page 4] husband-men become murtherers, and the or­dinarie builders become destroyers, there God, extraordi­narilie stirreth vp men, whose ministrie prooveth itself to be from heaven and not from men, even by this, that they [...]ome in the way of righteousnes: and sinners are converted by them, that, so the Lord of the vineyard may report fruit thereof, even when the ordinarie husbandmen rebel, and that the stone, rejected, even of the ordinarie builders, may yet bee made the head of the corner: which, how­soever it bee marvailous in our eies, yet it is the Lord his doing.

3. Now, this alone, without furder, though we have no more ordinarie vocation then our adversaries alledge, yet (in so great a confusion brought in the Church by Anti­christ, and, in such evidencie of truth in our side) it suffici­entlie answereth for our calling. And, albeit that perhaps it not onely may, but also ought to be brought in defence of some particular men, who, wāting som ordinarie points of an ordinary vocation, yet comming in the way of righ­teousnes, and, in evidencie of spirit and power, cōverting sinners and convincing errour, witnessed, clearelie, their ministerie to bee from heaven: yet, for our Church, in common, I see no necessitie to have recourse heereto. For, whatsoever our adversaries may pretend, heerein, against some particular persons, whose defect, if it any were, hur­teth not the Church in common, yet, I marvaill with what face they can denye our first open contesters with Antichrist, in common, to have beene ordinarie Church­men, bearing publike charg of Pastours or Doctours ther­in. And, that I goe not higher, what, iustlie can they lay, heerein, against VViclesse, Iohn Husse, Hierome of Prague, and the Bohemian reformed Churches? against Luther, Melan­ [...]thon, &c. of the Churches of Germanie, and whatsoeuer cavillation, their peruerse contentious mindes may sug­gest to them against these. yet, what pretence can they have against the ordinarie vocation of so many fa­mous Bishops and Pastours of the Church of England▪ [Page 5] Yea, and who of our first Preachers were not either ordi­narie Church-men, ere then had their admission to the Ministerie by the reformed Churches of England, Gene­va, or Germanie? If they were not blindlie miscarried, they might perceave, that, what they speake and write of our men in derision and contumelie, (calling them Sir Iohn Kn [...]x, and Frere Iohne Craig, &c.) it verifyeth their or­dinarie vocation. And, giving, that nothing might bee alledged for the ordinarie vocation of our first Preachers, and, that it were als essentiall a defect as our adversaries account it, so as they had, thereby, a iust exception against our Church: yet, I pray you, what doth this helpe them against the Church of England, and so many other fa­mous reformed Churches, all agreeing in communion with vs, and glad to give vs the right handes of fellow­ship? What a peevish pretence is this for their errour; and how weak an obiection against so many famous Chur­ches convincing them, that, forsooth, the Ministers of Scotland, have no ordinarie calling? But, neither is the want of ordinarie vocation in our first Reformers, anie iust exception against our Church (as partlie, alreadie, and more at length, heereafter, shall bee shewed) neither, if it were, Hieron. [...] Ocean. & [...]d Euagr. & [...]n 1. cap: Tit. may it be iustlie laide against our first Pastours. They labour, indeed, much to convince vs as destitute of all lawfull either Pastours or Church: and bringe to this end (as seemeth to them) an irresistable argument, that or­dination is only proper to Bishops. Augustinus Ep. 19. & questione ex [...]eter [...] test. 101. But, by evident scrip­ture and cleare testimonie from antiquitie, that is posi­tive. Whereby, it is, that our Reformed Churches agree­ing soundly in all the substantiall points of faith, & with­out break of communion, yet, heerein, for the matter of governement, Ambrosius in epist. [...]d Tim. ca. 3. have takē libertie, diverslie as seemed best to each, to rule either by Bishops, or the common counsel of Elders, which of them most laudably I do not here dis­pute. Neither mattereth it much for the point cōtroverted with the cōmon adversary. Na [...]anze­nus oration [...] in Maxim. For, giving thē that the appro­priating of ordinatiō to Bishops were not only tolerable, [Page 6] but even most of all other commendable, and also, po­sitively, necessarie: yet, from the defect of that which by a positive law is or hath beene practised, or, which, in the iudgement of many, is still most expedient, for common order to bee practised, to infer that wee have neither any lawfull Pastours or true Church: it is from that which is [...] or respectively necessarie, to conclud [...] or a necessitie absolut. Wherin, both antiquity standeth strong­ly for vs, by clear Testimony of not onely lawfull power, but also of approoved practise, in that Ambrose recordeth [...]lim in Aegipto Presbyteros absente Episcopo consignare solitos. And Augustin also that in Alexandria & per tot [...]m Aegyptum, si desit Epi­scopus, consecrat Presbyter: & their owne lay Schoolmen also even in the last declining degree to ignorance and corru­ption, yet heerein will plead our quarrel. Our owne coū ­trie man Ioannes Ma [...]r, De gestis Scotorum, lib. 2. c. 11. in a much semblable case, bringeth that distinction. which in the Schooles of Sorbon hee had both learned and taught. that, ad actum moraliter b [...]nu [...] non [...]equiritur quod à vera prudentia reguletur actu [...], sed sat est quod ab ignorantia invincibili vel errore nō imputabili reguletur. erat jus Pon­tificium in oppositum quod non tenebatur s [...]ire, Scripturii sacru & de­votionise accommodab [...]t, &c. in humanis legibus positivis [...]nusquisque [...] suo sensu abundat, &c. This same Major, and with him, all our ancient Historiens do witnesse that, before the dayes of Palladius (whom he and al others confesse to have bene the first either consecrated or consecrating Bishop in Scotland) per Sacerdotes & Monach [...]s, De gestis Sc [...]t [...]r [...]m, [...]. 2. ca. 2. sine Episcopi [...], Scoti in side erudiebantur. Now, I aske our adversaries (who heerein, as in a substan­tiall defect divini juris, thinke they have enough wherefore to condemne all both our Church and Pastours, for that their ordination hath not bene by Bishops) if they dare say but, in Scotland, there was a notable Church, & excellently both learned & holy Pastours, long before Palladius? if they would deny it, they are cōvinced by cleare and vniforme consent of storie and testimonies evē of their owne men: who all confesse it to have bene so by the space at least of two hundreth and twentie yeares: and, if not, with more, [Page 7] yet with alse high & iust commendation both of learning and holynes, as ever thereafter. And, if it cannot be deny­ed but such was the estate of our Church, then, dare they condemne those men for theeves & who vnlawfullie had broken in vpon the sheepfolde; whom they them selves have both superstitiouslie canonized, and, do still, idola­trouslie worship? Or, if that was no essentiall defect in them, or a relevant exception against our Church then; how impudent are they, therevpon, to conclude so per­emptorilie against vs, as if all both light and life of a true Church did hange wholy vpon that one point of Episco­pal ordination? whereof, when all is graunted that the most vehement (and not shameles) assertours thereof, in al their partiall heat and all probable apparance can plead for: yet, besides a cleare shewed instāce of more then two hundreth yeares practise in our owne Church, and that in the primitive and most pure times thereof, their owne schooles also (in the height of palpable prevailing darke­nes) have given vs, yet, this to answer them, quod ad actum moraliter bonum non requiritur vt à vera prudentia reguletur actus, sed satu est si ab ignorantia invincibili & errore non imputabili regu­letur.

4. Thus, then, the Pastours of our reformed Churches, having (in common) had even an ordinarie calling: and, therewith holding the true Apostolike doctrine, wee are the true successours of the Apostles, and not our adversa­ries, as they both vainly & falsly boast. For, as Ireneus saith, Eu qui in Ecclesia sunt Presbyteris obedire oportet, Libr [...] 4. cap. 43. his qui successionem habent Apostolis sicut ostendimus, qui cùm Episcopatus successione, cha­risma veritatis certum, secundum placitum patris acceperunt: reliquos ver [...] qui obsistunt à principali successione suspectos babere (that is) we must obey such Pastours as are in the Church, these, who, as we have shewed, have a successiō to the Apostles, name­ly, who, with Episcopall succession, have, also, according to the pleasure of the Father receaved the gift of truth: but all others who slyde away from this principall succession, we must suspect. And, in another place, he noteth those to [Page 8] be only true successours apud qu [...]s est caqu [...] est ab Apostolis suc­cessio, & id quod est irreprobabile sermo [...] constat, with whom is that succession which is frō the Apostles, and with whom constantly abydes that word which cannot be improved, quia (as saith Augustin) nec Catholicis Episcopis consentiendum: [...]e [...]itate Eccles [...]s con­tra peti [...] ep. 166. cap. 3. sicu­bi falluntur vt contra Canonic [...]s Scripturas aliquid sentiant. For we ought not consent, no not to Catholike Bishops, if any where they be deceaved, so, as they hold any opinion cō ­trarie to the Canonik scriptures. and it holdeth ever true, that [...], as saith Gregorie Nazianzen. his words are notable, and which alone are even enough to oppose to all our adversaries shameles brags of bare succession. [...].they are to this sense, the succession of pietie is properlie to be bolden Succession: for who profes­seth the same doctrine of faith, he is partner of the same chaire: but who embraceth a contrarie faith, he ought to bee accounted an adver­sarie, albeit even sitting in the chaire. & this, indeed hath the name, but the other hath the substance and truth of succession.

5. Where-vpon this our acclaiming even of ordinarie calling, they inferre against vs, that, we iustifie them to be the true church, and that, consequently, we have made de­fection therefrom: in so farre as we could have no such or­dinarie vocation, but with and amongst them: it is a chil­dish fallacie from themselves but a part in the Church, and yet not of it (even the abhomination of desolation stāding in the holy places, [...]il. 49. [...] Math. as saith Chrisostom) to the whole church, or rather to the true Church, which is both within the church and of the church. For, as within the vsible church ( in sanctis Ecclesi [...] locis) are both Christ and Antichrist, truth and lyes, Pastours & Wolves, sheepe and goates, wheat & chaffe: and now and then, either of them obtaine & beare sway in tot [...] [...]cclesia commu [...]iter (in the whole church in com­mon) but never universaliter in singulis, (vniversally in each one:) so, both of vs (our adversaries and we who contest with them) beeing within the visible Church: the true de­fence of either partie, were by the right rule of examina­ [...]ion, to proove them selues so to bee in the church, as that [Page 9] they ar also of it: and not, by impudent and ridiculous as­suming what is in question, to flee all tryall. Wee never denyed Antichrist to be in the church, and as was foretold of him, to have so far prevailed therin, by force of errour & standulent pretence of the Lambe his hornes, as, he obtai­ned place and ruled in tota Ecclesia communiter (in the whole church in cōmon) but à toto communiter (from the whole in cōmon) to conclude ad vniversum singulariter (to vniversalli [...] each one) it is a deceitfull aequivocation.

6. Here, yet, they think vs intangled in a great incōveni­ent, for that the Bishop of Rome (whom we hold to be Anti­christ) having bin for som ages acknowledged ministerial head of the church: &, the outward ordinatiō of al church­men either mediatly or immediatly flowing frō him, wee must cōfesse vs to have no ordinarie calling at all, or then that we have it from Antichrist. so as they think vs hereby reduced to one of these necessities, either to refuse al ordi­nary vocatiō, or then, for maintaining of our ordinary cal­lings, to iustifie their Pope from whō they have proceded, and, so, cōsequently, to cōdemne al our owne both church & doctrine. But, while they think vs intrapped, we are by an open way escaped: for, we both yeeld that our ordinary vocatiō, hath, outwardly in a sort, proceded frō the Bishop of Rome, & that he is notwithstanding, that very Antichrist & man of sin. And, to shew how these two so apparātly re­pugnant points do yet very wel cōsist, without any either discredit or derogation to the dignitie or lawfulnes of our callings: we have rightly to wey the distinct cōditions of Antichrist, as he cōmeth to be diversly cōsidered in his first hatching, yea & the many insensible, flow, & long succee­ding degrees of his grouth towards that height, whereby against al that is called god, Satan his throne was erected in the mids of the church: and againe, in that toppe of im­pietie, whereto the mystery of iniquitie did mount vp by time, 2. Thes. 2.4. Revel. 2.13. nemo enim repente fit turpissimus (for none becommeth extreamlie evill at once) for, even from the Apostolike times that mischiefe was a workinge, and, albeit, first, [Page 10] by slow and insensible, 2. Thes. 2.7. 1. Iohn 4.3. and next by more speedie and sen­sible degrees: and, even in the height thereof, it had yet two degrees. In that, first, like a fraudulent Parde, albeit having on his head the name of blasphemie, the beast deceaved, and as, Revel. 13.1.2. Balaam, crastily laying stumbling blockes, bewitch­ed the earth, Revel. 2.14. as in Pergamus. And secondlie, by increase of crueltie and impietie, he became all of the Dragon his co­lour, and had his whole body full of the names of blasphemie: Revel. 17.3.6. the Whoore borne vp by him, being drūkt with the blood of Saintes, Revel. 2.20. and furiouslie, as Iezabel an impudent cruell queein, domining in Thyatira. and yet still, in both these states, he was long so borne out with Propheticall pre­tence, as, Revel. 2.13.14.19.20. even the true Church lurking vnder and within his compas ( where Sathan his throne was) yet had her eyes so dazeled and courage so quailed with the glistring shew & proud pretence of Pastorall and Propheticall authoritie, that, howsoever shee keeped her selfe pure from his spiri­tuall fornication, and held the name of God, yet shee had not either the knowledge or courage to challenge direct­lie the impious vsurpation; which, was, indeed, an argu­ment of the true Church her weaknes, and that Christ had therein, somewhat against her, but no argument for all that, why either she, so dwelling, & in weaknes, tolerating that evill, was not the true Church, or that Balaam and Iezabel, thus tolerated of her, were not that false prophet, and my­sticall whoore.

7. An other consideration of Antichrist, is, that hee is no outward enemie openlie and directly fighting against the ensigne of profession and name of Christ, but an in­ward traytour, deceaving by the ensigne: and that so cun­ninglie and covertlie, as, a long time, not only his charac­terized ones (who only of his favoures are partakers both of his treason and endles iudgement) but also many sim­ple sheepe deceaved by the semblance of the Lambe his hornes, Revel. 14.9.10. and 16.2. and in singlenes of heart following the ensigne, were made so to follow him, and to receave his name. albeit they receaved never his character, nor learned the [Page 11] deeepnes of Satan. Revel. 13. & 2.24. and, many also, who never either re­ceaved character or name, yet lurking within him, and shrouded vnder the common ensigne of profession, recea­ved the number of his name (that is, were numbred and counted to be his) albeit, in effect, they were none of his, either by acceptation of character or name. Revel. 11.2. & 13.5. For, hee trea­ding downe the holy Citie & Court of the Temple (that is, domining and ruling in the visible church) and, along time, ouerthrowing, therein, all true worshippe, as did Ie­zabel in Israel 42. monethes, or three yeares and a halfe, & Antiochus Epiphanes, in Ierusalem, the same space: all which time of his vsurpation, the true church within his compas. continuallie lurking, as the Temple within the Citie and Court: No other possible accesse could bee to the Temple (the true Church) but through the Citie and Court (the visible Church): 2. Thes. 2.4. wherein, Antichrist sitting, that is, Do­mining, all Christians behooved, of necessitie, to ioine to that body where was the common ensigne, which, how­soever, or by whomsoever caried, August. lib. de vtilitate [...]redends. yet it was ever oportunum inquirendi exordium (convenient entrie to inquire by). and, so, alwayes, many comming thither, and spying the pollu­tion of the Citie and court of the Temple, they stepped in to the Temple: where, continually (therefore in a close and deepe wisdome, that case is numbred by dayes) al the time of Antichrist his most absolut prevayling, Revel. 11.3. was the true church, and true and faithfull Ministers of grace and light: and albeit few, and long lurking, & in heavines, yet powerfully dispensing light and grace, & free from open and barbarous persecution: Revel. 10.8. till the little booke opened, and ob­tained out of the hand of the great Angell, and greedilie and sweetlie swallowed, inabled, and stirred them, by the right measuring reed, Revel. 11.1.2. to examine the church, and thereby, to finde that citie and court were to bee cast out. whereat the beast (Antichrist) highly chaffed, Revel. 11.7 &c. murthereth first, even with applause, those true Ministers. But, God, still stirring vp others in the same spirit, at last, a visible separation is made, not from the Church (as our adversaries vainlie [Page 12] pratle) but from Antichrist and the long covered traitour in the church. So as, then, truth and true professours, with­in the church & onely of the church, but long borne down and lurking through prevailing errour, at length begun to becom visible (to the terrour and astonishment of their ad­versaries) and to obtain and beare sway, by the discoverie & fall of Antichrist. Whose sacrilegious impietie, having come to such height, as it could no longer bee covered or borne, Revel. 11.12. it was then, said to the revived witnesses, Come vp hither, and their enemies saw them and were afrayde, that is, the long lurking, afflicted, and at last murthered ones be­come visible, even to their enemies, who, first, imagined none such to bee, and next, that they could bee no more: and to their griefe and terrour, are seene and knowen to beare away the title of the true Church, in that place (as through all that Prophecie) signified by the name of hea­ven, in opposition to the earth and earthlie ones. Wee have not only stronge and invincible argumentes, but e­ven, therewith, such cleare foretolde storie of all the ry­finge, grouth, doctrine, dealing, and fall of Antichrist: And of the continuall manner of God his gracious dis­pensation towardes his true Church, lurking vnder him, afflicted by him, and victorious over him, as that, where­in our adversaries glorie most, turneth most to their shame, and, that, wherewith they most reproache our Church, speaketh stronglie for vs. And the Lorde his wise providence, for preserving, thus, his Church, in the middes of Antichristian vsurpation, while he appeared to possesse all, was wonderfull in that, even in time of grea­test corruption: yet a sure accesse and free way was still reserved and kept, thorough the Citie and Court, to the Temple, the Sacrament of Baptisme, in substance re­mayning, and the doctrine of the Trinitie beeing kept sounde.

8. Wee are so farre from denying to Antichrist a place, yea and an ordinarie calling in the Church, that wee af­firme [Page 13] constantlie, that so it must have beene: And, that, not onely hee behooved to bee in it, but also Sit, that is, beare rule therein. 2. Thes. 2.4. Revel. 2.13. 1. Iohn 2.19. But so, wee grant him to bee in it, as yet hee is none of it, more then a boile or apostume, in the body, is a member of the body. so wee grant him to have had rule, and ordinarie calling in the Church, as had these Husband-men, to whom, indeed, the Vineyard was set, Math. 21.38. &c. but, they murthered the heire, such an ordinarie builder wee confesse him to bee, as reiecteth that stone, which yet, in despyte of him, becommeth head of the corner. Math. 21.42. Wee yeeld him the ordinarie vocation of a Pa­stour, but that hee is a wolfe: to have beene, sometime, a starre of heaven, and minister of light, and of the keyes of the kingdome, but, to have fallen to the earth, to have changed the keyes of heaven, in those of the bottomlesse pit, Revel. 9.1.2. and to have become the minister of darknes, where­by hee hath darkened Sunne, Moone, and Aire. Sathan ha­ving bene once, Revel. 12.8.9. by Michael his valour, so powerfullie cast downe from heaven, had never againe bene able, by the beast of his authoritie, to erect his throne even in the Temple of God, if hee had not pretended the Lambe his hornes: Revel. 13.2 2. Thes. 2.4. Revel. 2.13. Revel. 13.11. Iudges 14.18. neither had hee ever bene able to sende out our Sampson his ridle, if hee had not plowed with his hei­fer.

Now, then, seeing that Antichrist of an order & successi­on of degenerating Pastours (and that not at once, but slowlie and by degrees) hath slylie arissen to that height of impietie, as a beast rising out of the earth, ( Sensim impera­re incipiebat religio, habenas imperij capere, ius suum acquirere, nibil subitum nihil tumultuarium (sayth their owne parasite Steu­chus: And, Revel. 13.11. seeing that alwayes, before his discoverie, the pretence of the common ensigne carried him out: and, that, there-through, many true, both Pastours and Pro­fessours, receaving his name, or his number, but not his character, did come in singlenes, to the cōmon ensigne, & not properlie to him: Revel. 11.12. seeing, that albeit he was a Wolf, yet before it was said to the revived witnesses, Come vp hither, [Page 14] he brooked stil the place of an ordinarie Pastour: and, see­ing that outward ordination, and all the action of the mi­nisters thereof, serveth but for outward order, all inward gift, grace, power and vertue comming from God the au­thor of the calling: what absurditie is it, that a good Pa­stor receave ordination of a wolfe, who yet hath the place of an ordinarie Pastour in the Church, more then a true Christian to receave the Sacraments from a reprobate, be­ing alwayes an ordinarie minister, which sacraments, yet by the inward cooperation of God are effectuall to the re­ceaver? for, it is sufficiēt for an outward ordinarie calling, that the minister thereof have outward place and power of ordination, albeit he be but a hireling and a thiefe: and the receaver of outward ordinarie vocation, as he hath al gift and grace from God only, whose the work is, so, is he not tied or sworne to the will or appetit of the outward minister, but only to the Lord: no more then any minister baptizeth in his owne name, 1. C [...]r, 1.13 but in the Lorde his, whose badge and cognissance only we take on thereby, and not of the minister thereof. So, as, who, therevpon, would e­vince me to have made defection frō the church, because I impugne the heresie of him who gave me ordination: or that, finding him to be a wolfe, and both giving warning thereof to others, and my self shrinking from him, that, so doing, I either had no ordinarie vocation at all, or thē had fallen from it: I thinke that any of sound and setled senses would advyse to minister to him rather Hellebore for his braine, then any other answer.

9. Now, then, albeit our adversaries be more then im­pudent to deny our ordinarie vocation, and, it were, in vs, but childish simplicitie, in such evidencie thereof, to grant them any apparant advantage: and, albeit it harmeth no­thing our cause, that our outward calling hath, in a sorte, flowed from the Bishop of Rome: whose long vsurpation in the church, Revel. 13.11. 2. Thes. 2.4. so litle dismayeth vs, as, rather it confirmeth vs the more, Antichrist being so proper a soare of the body of the church, as that he can befal none other body: & thus, [Page 15] though no otherwayes, yet even by sight of the soare, in, but not of the body, being sufficientlie assured that, cer­tainlie, the true body was there: yet, in so cleare and direct an answer and solution of this question given by Christ him selfe, Math. 21.23. &c. I will never yeelde that the want of ordinarie vocation shalbe, alwayes, a relevant exception against truth and the true Preachers thereof.

10. But, thus, say they, a doore is opened to all confusi­on in the house of God, while a liberty is left for each man to vsurpe a calling at his pleasure, God forbid. Yea we are so farre from this disorder, and do so farre both reverence and maintaine ordinarie vocation, that, in a constitute Church holding the foundation (albeit otherwayes, di­vers things, therein, did require reformation) if any man of how great giftes soever, yet without ordinarie calling, should intende him selfe to be a Pastour: we would no o­therwayes account of him, then of a seditious and turbu­lent spirit, who either, fanaticklie presuming of graces, would vainlie despise order, or, for some infirmities and defectes, would arrogantlie and vncharitablie, breake the vnitie of the Church. But, if corruption hath so farre pre­vailed, that the faithful Citie hath become an [...]a [...]lot, Isai 1.21.22. Math. 21. Ierem. 6.13. Ezech. 22.25. Isai 56.10.11. and all her silver be turned in drosse: if her husbandmen have become murthe­rers, and her builders have become destroyers: if from the Prophet even to the Priest every one followeth after lyes: if there bee a conspiracie of her Prophets in the mids of her like a roaring Lyon rave­ning the pray [...]: if her watchmen be al blind, & know nothing: if they be all dum doggs and can not barke: if they ly and sleepe and love to sleepe: if her Pastours know nothing nor vnder stand, and looke wholy to their owne wayes: Mich. 3.6. if night be to them for a vision, and darknes for a divin [...] ­tion. In such a case, God both heretofore hath, and alwayes may send out men extraordinarilie, who, comming in the way of righteousnes, and in evidence of truth and pow­er, convincing the ordinarie husbandes to be thieves, and the ordinarie builders to bee destroyers, even thereby suf­ficientlie verifie their ministerie, Math. 7.18. to bee from heaven. For an evill tree can not bring foorth good fruit, nor a good tree bring foorth [Page 16] evill fruit. By their fruits ye shal know thē. It is deceitfull sophistrie to reason frō the state of a wel constitut church, to a church dead in Baall: or contrare, frō the first generatiō, or (as I may cal it) regeneration and reformation of a Church, from deadly confusion, to that, which in a constitut or well re­formed church is to be observed: frō a respective necessity, to conclud a necessitie absolut, & he were a ridiculos phi­ficiō, who in the cure of a deadly & desperat disease, would admit nothing, but, what, for maintaining of health in, or­dinary dyet wer observed. Our maister, who most precisely fulfilled all righteousnes, [...]. 2.14. hath taught vs by his owne exā ­ple, that, when the ordinary pastours have made the tem­ple of God a house of merchandise, & the house of prayer, a den of thieves: that, then, by extraordinary motion from him, the tables of these money-changers ar to be roundlie overturned, & these thieves to bee whipped to the doores. That which is written of the house of God, answering for the matter, and, that, which is written of true zeale of the house, answering for the manner. And, who, I pray you, did ever yet heare, or what instance can bee given of anie reformation, of a quiet disordered state; but, by some more (at least in some points) then an ordinarie fo [...]me, either in the persons reformers, or in their manner of doing?

11. Our adversaries answere, that, if such a case as that is, in which onely, wee make extraordinary calling to have place, can not at any time befal the church, thē all our rea­soning is vaine. But, so it is, that such a case cā never befal the church. Erg [...]. the major or first part of the argument is from our owne ground: the assumption or minor, they proove by that, wherewith compendiously, forsooth, they alwayes, in al things, defend them selves, and summarilie with one stroake, overthrow all whatsoever wee bring against them. Math. 16.18. Math. 28.20. Namely, that the church can not erre. For hath not the Lord builded her on a rocke, so, as, the gates of hell cannot prevaile against her? hath he not promised to be alwayes with her til the consummation of al things, and end of the world? we grant all these goodly and great [Page 17] promises made to the church: we both reioyce & glory of them in the Lord, & know assuredly, that he, who is faith­full and true, holdeth well his height. But, their conclu­sion, hereupon (in their sense) hath a wordle of aequivoca­tions. For, first, albeit it be most certain, that God never so abandoneth his church, as that, finally & fundamentally, she falleth from truth, or is miscaried with errour: but that still, even in most desperat cases, shee hath in her both the light and life of God, yet, hereupon, to inferre, at all times and in all and every thing, such an absolut perfection as is mixed with no degree of errour or infirmity, it cōcludeth not. Neither is shee for this, rejected, or not esteemed the true and beloved church of God, for that hee hath somewhat against her, but lovingly, therupon, exhorted to amēdement. And, albeit, God in his word, hath fully revealed what, for her accomplishment in grace, Revel. 2.1 [...].16. &c. is requisit, yet, in this mortal course, where, we know but in part, and prophecie but in part, she neither alike at all times is capable, neither of all things, 1. Cor. 13.9 perfectly, at any time. And, yet, the Lord, according to his promise, leadeth her in all truth, for that, by degrees, he bringeth her on to perfection: and, notwithstanding of her owne weaknes, & of all the gates of hell assailing her, yet errour & lies never so provaile, but that she keepeth the name, & liveth the life of God: And, in the end, victorious over all vntruth, Ephes. 5.17. she is perfyted in all veritie. The Lord is said to washe his church, that she may be a holy and cleane spouse to him, not having spot or wrinckle, and hee per­formeth accordinglie: but, so, as, hee is still purging and cleansing her, til, fully, at lēgth, beautified, she be receaved in the mariage chamber. Neither is she, herefore, not to bee counted holy, because she not only is exhorted to the study of sanctification, but also maketh a daylie progres therein. He hath promised to subdue Satan vnder our feet. Rom. 16.20. Neither question we therefore of his truth herein, because we find the enemy, not onely standing armed against vs, but also, often woūding vs: for, we know, that he who hath promi­sed, will performe, Philip. 1. [...]. and, the work, which he hath begun, he wil accomplish in his saints. Would we accuse a phisicion, [Page 18] who had assured vs of p [...]rfyt convalescing, therefore to be skilles and false, because, albeit finding our selves in the way of health, yet, before attaining the full point, wee had sustained many fittes, & apparant, deadly traunces? That, which the Psalmist sayth of the outwarde afflictions of the Church, [...]sal. 129.2. may be truely affirmed of all whereby, in any sort, Sathan assaileth her. They have often afflicted me from my youth, but they haue not prevailed against me. And, that which the Apostle, vpon his owne experience, speaketh of our pro­gres in the strength of the inner man, is most true in all the graces of God bestowed on his Church: that, his strength is perfyted in [...]nes: [...] Cor. 12.9. and, that, therefore, in patience, we have to esteeme his measure of grace in the tyme sufficient for vs. Being assured, that, albeit we are not yet perfyt, yet, nei­ther in fighting wee beat the aire, [...] Cor. 9.26. nor yet run in vaine, but are in the way towards ful perfe [...]tiō: forgetting what is be­hinde, endeavouring to what is before, [...]. [...].1 [...]. & following hard towards the mark for the pryse of the high calling: cer­tain so to end our race, as, therewith to obtaine the crown. And, if the condition of the Church can be no otherwayes rightlie esteemed, but according to that measure which in any of hir membres, or in al jointly, during her course, here in weakenes, is fulfilled: which, in the best degree of any ordininary state is ever mixed with some infirmity & mist of ignorance: what madnes is this, to dream of a perfyt and ful point; while we ar yet but in the midst of our journey?

12. Now, again, when, in a right sense (such as I have shewed) it is granted that the Church can not erre: what, I pray you, is our aduersaries avantage herein? except that▪ still, impudently they take that which is in question. For, even herby, we argue thē not to be the church, because they have erred, and that both foullie and fundamentally. And, thus, again, they fall in a second, and their owne ordinarie aequivocation: concluding from them selves, the boile, apostume, and excrement of the Church, in it and not of it, to the true Church and promises proper to her, whereof they vainly and falslie boast: ridiculouslie pleading truth [Page 19] to be with them, because they, forsooth, are the Church: where their right defence were, by evincing the truth to be with them, which is the life of the Church, so, to vindi­cateiustlie to them selves that title.

13. For strengthening of them selves in this vsurpati­on, they fal to a third aequivocation. The church (say they) is alwayes visible. and, in so farre, as, for some ages, no o­ther church can be shewed which was not of their com­munion, it evinceth them to be that true Church, which can not nor hath not etred. And, here, they display all the force of their eloquence the Church being the sheepfold of the sheepe, Iohn 10.2 [...]. 1. Timoth. 3.15. the house of God, the piller and stable seat of truth: would God invite vs to a church which cannot bee seene? would he so, delude his own childrē, as to bid them heare a Church which doeth not speake? That, which I have already said of the arysing, groneth, and successe of Antichrist and of the condition of the true Church vnder him and within his compas, answereth sufficiently to this aequivocation, whereby, deceitfully, they reason from the visible Church to the truth and true Church alwayes in the visible Church, but not alwayes visible in it: except in a sort, for that the visible church and commō ensigne ever telleth where they are. When we affirme the church to be invisible, it is not that wee deny her to bee and to haue alwayes bene visible in the common ensigne of publike Profession. But, to infer herevpon, that truth and true pro­fessours, alwaies in her, & onely of her, are at al times visi­ble, obtaine, Revel. 12: and beare sway, it is a secret fallacy. Sathan, first, in open and advoued rage, oppugned the common ensigne: Revel. 13. 2. Thes. 2. till, dispairing of succes therein, he turned course and shape: &, in his vicar of the bottomles pit, pretending the Lambe his hornes, he tooke vpon him to beare it, and deceaved mightily thereby. And, yet, neither, thus, did the Lord ever leave his owne sheepe incertain or wild whe­ther to goe. For, the common ensigne, albeit caried, prin­cipallie, by a traitour, yet ever told them where the true church dwelt, even where Sathan his throne was: so as [Page 20] comming to the ensigne, Revel. 2.13. August. lib. [...] [...]tilitate [...]edends. Revel. 11. tanquam ad op [...]rtunum inquirendi ex­ordiū (as to a cōvenient entrie to inquire by) albeit they did finde both the holy Citie and Court of the Temple trod­den vnder foot of the Heathen, yet stepping inward, there never wanted two olives and two candlestickes in the Temple. And thus, still also, the true church did speak: but so, as amidst Antichrist his vsurpation (while hee seemed without controlment to brooke all, and that, vnder pre­tence of the Lambe his hornes, nothing was heard in the holy Citie and Court of the Temple but the Dragon his mouth) albeit the two witnesses still prophecied: and a 144000. Revel. 14. sealed, and secret ones, cleaving constantlie to the Lambe on mount Sion (while all the earth followed the beast) and, worshipping before the throne, beastes and elders, had a powerfull & plentifull dispensatiō of grace (like the roare of many waters, the noise of strong thun­drings) and so, loude & sweet a song of praise as the sound of douce and well tuned harpes could yeeld: yea, and al­beit they keeped them selves, in the mids of so common­lie a prevailing evill, Revel. 13.3. pure from spirituall fornication, as which were all Virgines chast and faithful to their Spouse the Lambe: yet, while all the earthlie ones wondred, and were in wonder, miscaried after the beast, none could ei­ther heare or learne their high and sweet song, but them­selves, who, in that cōmon Apostasie, were bought from the earth to be the true Citizens of heaven: and, albeit in the earth, yet not of it, neither perceaved of their ene­mies, till, to their terrour, astonishment, and beginning fall, Revel. 11.12. it was saide to them Come vp hither: and, till that, by degrees, they did breake foorth through the middes of heaven, Revel. 14.6. with no new, but even with that one and everla­sting Gospell. Our adversaries trifle, by concluding from the whole church in common, to vniversallie each one with­in it: and from these, who, in the Church, and even ob­tayning therein, yet were not of it, to these, who were al­wayes in it, and, albeit sometime borne downe, yet were only of it. Truth is alwayes in the visible Church, yea & no where els, but yet not alwayes visible therein. And [Page 21] who thervpō would infer this, or that therfore it behoved alwayes to obtaine & beare sway, were, in Logike, no les ridiculous, then who should cōclude that lies & errour did ever prevaile therein. for they ar alwayes in the church: in that the envious one soweth his tares even with the good feed, & was a lier from the beginning. God never forsaketh his church. yet we must acknowledge, to his glorie, that, sometimes, if he had not left vs a remnant, we had bene as Sodom, Isai 1.9. Ad vi [...]c. epist. 48. & had bene like Gomorrha. Ipsa est (sayth Augustin) quae aliquando obscuratur, & tanquam obnubilatur, multitudine Scanda­lorum: aliquando tranquillitate temporis quieta & libera apparet: ali­quando tribulationum & tentationum fluctibus operitur at [...], turbatur. It is, shee which sometime is darkened, and as it were o­vercludded with multitude of offences: sometime by trāquillitie of time, quiet & free sheweth her self: somtime is covered and troubled with the waves of tribulations.

14. But seeing by our owne cōfession, truth ever abydeth in the church, with whō shal it be foūd (say they) but with the ordinary pastors & ministers therof, whose lips should preserve knowledg, Mala [...]. 2.7. & at whose mouth the Lord wil have vs to aske coūsel? shal the ordinance of God be despised, & each man follow his owne sense? God forbid. We know wel, that, howsoever the Lord be not tied to meanes, but that, against & without al meanes, he may accomplish his good pleasur, Rom. 10.17. 1. Corint. 2 [...]. Reverent reading of the scrip­ture. yet that faith is by hearing, & it pleaseth the lord to save the world by the foolishnes of preaching, we know that how soever the careful reading of scripture, is both recōmēded to al, & is commendable in all, yet, that for vnderstanding what we read, the cōmon sort have need of an interpreter & a messenger, who is a man of a thousand: we are so far, herein, Act. 8.31. Iob. 33.4. Eccles. 8.1. frō permitting every man to his owne sense (as ca­lūniouslie our adversarie give out against vs) that we con­stantly avouch, that who ever cōtemneth the Lord his or­dināce, herin he cōtemneth the Lord: & is worthily given over to giddines and blindnes of mind. But, because, the Lord wil save by preaching, and dispenseth all light and grace by Pastours, doeth it follow heereupon, that the or­dinarie Pastours and Ministers can not erre, and fall from [Page 22] this truth? Or, is the Lord, the holy one of Israell so limi­ted, that, though everie man be a liar, yet his truth should faile? or, is he not able, though all the naturall seed should degener, Math. 3.9. yet of stones to raise children to Abraham? And, is hee not alike able, yea hath hee not more then one (to the praise of his power and truth) when ordinarie Pro­phetes become fooles, then even to open the mouthes of asses, N [...]b. 22.28. 2. P [...]t. 2.16. to rebuke the foolishnes of the Prophetes? It is most certain, that when prophecie faileth, the poeple perish. But from the necessitie of Prophecie and of Prophets, togi­ther, that to the ordinarie succession truth, alwayes, is ne­cessarily tied, who seeth not herein, a plain fallacy? For, though the ordinarie husbandmen becom murtherers and the ordinarie builders becom destroyers, yet the Lord still maintaineth his promise, reporteth fruit of his vineyard, & buildeth his house, by stirring vp others extraordinarilie, who come in the way of righteousnes, and this, is their fourth aequivocation in this their stout affeveration (that the Church can not erre): for that not only they conclude from the Church to Pastours, a part of the Church (which we could passe with them,) but, that also, from the neces­sitie of Pastours, indefinitlie, they conclude, definitlie, & sophisticallie, of ordinarie Pastours.

15. Now, I do not herefore affirme, that ever God so left the ordinarie ministers of his church, that, albeit all did, in cōmon, yet that ever at any time, vniversally each one did fal from truth. Revel. 7.3. & 9.4. & 11.3. & 14 1.2.3. Yea, I am perswaded (neither that by con­iecture only, but by cleare warrant of scripture) that in all ages, evē in most corrupt times of Antichrist, God stil had a number of true and godly Pastors: and, that, not only in them, but also by them, hee preserved light and life in his church, howsoever for their tolerating in weaknes of spi­rituall fornication, Revel. 1.14. he had something against them. But, heere, our adversaries fal in the fift, & that same aequivocation, in the case of pastours, wherby they deceave, in the case of the church. as if because truth still abydeth with, & by the mi­nistrie of Pastors, that, therfore, al, or most part of Pastours [Page 23] did ever hold the truth, or that amongst Pastours in com­mon truth did, alwayes, obtaine and beare sway: for it is most cleare and certain, that howsoever vniversallie each one never do fal from the light & life of God, yet whē that carnallie presuming of God his promises, and of their or­dinarie place in the church, they become secure, and abuse their place to fulfil their owne lustes: that then, they both may and have communiter omnes (al in common) fallē away: from the Prophet even to the Priest everie one following after his: Ier. 6.13. Ez [...]ch. 22.25. that then, ther wil be a conspiracie of her Prophets in the mids of her: thē all her watchmen will be blind and know nothing: all dum doggs which can not bark: lying and sleeping and loving to sleepe: knowing no [...] vn­derstanding nothing, Isai 56.11. but looking wholy to their own wayes. So as most iustlie, the Lord, therevpon, giveth them night for a vision, & darknes for a divination. Math. 3.6. [...] In which case, for magnifying of his truth and power, and for their confusion, the Lord hath & may extraordinarilie stirre vp men in the way of righte­ousnes to doe his work.

16. But, whatsoever (say they) might bee presumed of Pastours in common, yet, being assembled in Counsell or Synode, they can not so fall from truth. As if, forsooth, where all the members are, apart, bad & infected, that to­gither they could make vp a good or sound body. Yea, as we have alreadie cleared, that the argumētation from the church, or promises made thereto, to ordinarie Pastors in common, is vicious: and, from the ordinarie Pastours al in common, to vniversallie each one, is much more halting: so, here even from the whole Pastours vniversallie, to the generall counsell, it is still faultie. For no generall counsel can be brought, but that, albeit al, therein, had erred, yet numbers of ordinarie Pastours were besides, who might have holden the truth. O, but the Counsels have a special promise of the Lord his presence, as which doe represent the whole church, and he blesseth, his owne ordinance. This is still impudently to oppone one & the same thing. I denie not but the Lorde hath promised, Mat. 18.19 that where or whensoever two or three assemble in his name, he wil be [Page 24] in the midst of them. And, I am perswaded, that no num­ber, how small soever, of lawful pastours (hauing God and his honour singlie before their eies, and proponing, and following onely his reveiled will, and in Christian love agreeing in one, & in that disposition, humblie & hearti­ly in calling to the Lord) did ever assemble themselves, or shall at any time convene, which have not found and shal not find the truth of his promise. That no man esteeme me, herby, to loose a liberty for men to contemne God his ordinance in the assemblies of his Church, more then, be­fore, in the meane of preaching of the worde. But, I pray you, had ever the Lord so limited him selfe, that al coun­sels shal vndoubtedly & alwayes so assemble, as they may be ever secure of that promise? miserable experience, in all ages, hath taught vs clearlie the contrarie. So as the holy [...]an Nazienzen did not stick to say, that hee never did see any good effect of counsels. And Constantin the Emperour, in his epstle to the Synode of Tyrus, roundly telleth them [...] that, in all the dealings of Bishops, hee could see nothing but an overthrow of al religiō. So while men ar miscaried with the spirit of contention, bitternes, pryde, avarice, am­bition, and selfe-love, they cannot, indeed, make the pro­mise of God of none effect, which, alwayes abydeth sted­fast, but, they depryve thēselves of the fruit therof. Besides this where voices are numbred & not wayed, albeit many assemble with good hearts, [...]. Kings 22.24. [...]re [...]. 26. yet, oftē, major pars vincit meliorē (the grater part obtaine against the best.) Thus, Michaia was not only disdainfully checked, but also buffeted & impriso­ned. Thus Ier [...]mie was condemned & delivered to the se­cular power, as a man who was worthy of death: &, thus, our Lord Iesus was convicted & condēned of blasphemy, and adiudged to die. Neither giveth this a liberty to de­spyse counsels, as which are the Lord his appointment for the rule of his house: but, it warneth wathchmen, in feare & trembling, to take heed to their ministry: & not vainlie, while they securely follow their owne lustes, yet presump­tuously to cry out, The Temple of the Lord, The Tèple of the Lord. The law shall not perish from the Priest, nor counsell from the ancient. [Page 25] For, evē the Lord answereth such men, that the law shal perish from the Priest, & the counsel from the ancient. And, it is to waken al Christians, wysely and carefully, to discerne spirites. Au­gustin, in few wordes, telleth, how, rightly, both to trye and make good vse of counsels. Lib. 3. ad­vers [...] ma­xim. Nec ego Nicenam Synodū tibi, nec tu mihi Arminensem debes tanqua praejudicaturus obijcere. Nec ego hujus authoritate, nec tu illius detineris: Scripturarū authoritatibus, non quo­ [...]um [...] proprijs, sed quae vtris [...] sunt cōmunes res cum re, causa cū causa, ratio cūratione certet, that is, neither ought I to obiect to thee as a preiudice, the counsel of Nyce, nor thou to obiect to me the counsel of Ariminum. Neither am I holdē to the authori­tie of the one, nor thou to the authoritie of the other, let vs debate by authorities of Scriptures. Which are common to vs both, and not these authorities which are proper to ei­ther partie: let matter bee set against matter, cause against cause, and reason plead against reason.

17. The Romanists themselves perceaving well how weake & incertain a warrant of truth, is either the cōmu­nalty of pastours or the decrees of counsels, which, as Cad­mus his race, each, al most, destroy other: they, in end, leave al other refuge, and come to the Bishop, of Rome, and doe cō ­fine al verity within his breast: who, though he be a Devill, a Sorcerer, Ihon Gerson then alyve. a Sodomit, a Simoniak, a Murtherer, an Heretik (as was Ioh. 22. who denyed the immortality of the soule) finally, a despiser both of God and man: yet, he cannot erre in Cathe­dra, in the chaire. Thus, as men mated with maintaining an vnequall match for a wrong cause, their last defences are feeblest. Wherein, albeit, not onely they be destitut of all warrant either of Scripture or sound Antiquity, but that even a great part also of their owne Clergie are ashamed therof: yet their Iesuits & Seminaries are stil more then extreemly impudent. It is inded, true that some of the ancient fathers attributed much, yea and too much to the church of Rome, & reverenced greatlie both the iudgement and authority thereof: by reason of so many famous Bishops, who still, in that seat, had, both holden soundlie, the true faith them­selfes, and had bene great ayders and conforters of others, [Page 26] who in diverse parts did stryve and suffer for it. And, in this, men otherwayes learned and holy, were not only too liberal, but, even beyond measure prodigal: because what­soeuer either praise or prerogative they could have on the church of Rome (as the course of things, then went) it made for the credit of their cause: Satan, even thus, subtillie plowing with God his owne heifer, for fetting forward the mysterie of iniquitie: which (mynding, simplie, but the defence of the good cause in the tyme) these good men were not ware of. But, such an vnbridled & blasphemous licence, as the Popes, since, have vsurped & taken to them selves, and their Canonistes and Parasites have given them, these god-fathers never dreamed of. As any who readeth their writtes and stories, and, with iudgement, considereth the cases and condition of these tymes, will easely perceave, and bee never a whit troubled, with the hyperbolick and partly evill vnderstood; partly false and supposititious praise, and priviledges given to that seat. Wherewith when any of the Bishops of Rome, being too much tickled, did, presse thereupon, to vsurpe intolerably, they were thē, oftner then once not only resisted, but also their ambition freely checked and gravely rebuked. As the headines of Vi [...]r repressed by Ireneus Bishop of Ly [...] and Polycrates of Ephesus: the act of the counsel of Chalcedon in fa­vour of the Bishop of Constantinople, constantlie maintai­ned against all [...] his chaffe: and the act of the counsel of Cha [...]tage against all appellation from thence to the seat of Rome (vpon evident conviction of his fraude in falsifying the actes of the Synode of Nice) make more then manifest. That I speak nothing of the sharpe check given to Iulius Bishop of Rome (albeit topping a good cause, yet, therein, arrogating too much to his state) by the Bishopes of the East. So as, instead of helping the truth, his ambition gave the adversaries an advantage to put him so to silence, as al the sway and authority of Church matters remained with the Easterne Bishops (saith Sabellicus) till, long after Ph [...]c [...] restored it to Rome, many such instances the story affordeth. [Page 27] But as the Romane Doctours are extreemlie impudent, so, any broken sentence or wrested authoritie, is good e­nough to blind the ignorants: whom God, iustly, giveth vp to believe lies because they delite in errour: giving them, therefore, heape of Teachers according to their hu­mours. Now, how far, they are destitut of all sure warrant, and yet, how farre, in giddines of mynd, and force of the bewitching cuppe of fornicatiō, they are carried to main­taine this absurd and monstrous opinion, is cleare, if it were but by this, that they are not ashamed to bring an instance and argument from Caiphas, prooving that the Popes cannot erre in the chaire, in that, by vertue thereof, he did prophecy that one must die for the people. Iohn 11.49.50.51. & one, of their side, goeth so farre herein, in a deep speculation, forsooth, even from the bottomles pit, as, to iustifie Christ his law­full succession and right to the Priesthood (which, other­wayes, I warrant you, could not beene well maintained) he will have Caiphas, Maister Iohn Fras [...], in his chal­lenge. by that saying (in a hudge misterie) to resigne the Priesthood and instal Christ therein. Thus ra­ther then he should appeare to brooke any thing but by or­dinarie succession; making our Lord, who was neither of that tribe, nor of that order, but a Priest for ever after the order of Melchisedeck, to bee successour, in a sort to Caiphas. And, it is the Lord his iust iudgement, that, who sel them­selves to maintain lies, they bee given over to such absurd & blasphemous suggestions. But, what a blindnes is this; to catch hold of that one word, which was no definitive sentence of the chaire, but a bloody advyse, for incou­raging the rest of his consistorie to passe roundly over all points of conscience or equity in that matter, for that, howsoeuer they could find no iust pretence against Christ, yet, in any sort, it were better that one man should die, thē that, by the peoples believing in him and cleaving to him, the Romans should be stirred to destroy the whole natiō? why passe they by these sentences, in the chaire, whereby all were excommunicated who confessed the Lord Iesus, and, whereby, the Sonne of GOD was convicted and con­demned [Page 28] of blasphemie? Will they rather subscribe these sentences, then grant an errour in the chaire? Or, if these cannot bee excused, how ridiculous are they, for prooving an impossibilitie of erring in the chaire, to produce a­mongst a number of execrable and blasphemous errours, one reckles worde vnwittinge spoken? Neither did the holy Ghost in noting that speech, meane any such mat­ter, as these men, to strengthen their owne imaginations, fondlie build thereon. But, to shew, that Caiphas, while hee was vtterly corrupted, and but set onely on mischiefe, yet, by the all and overruling power of him, who hath al both hearts and tounges in his hand, did speake such wordes, as howbeit hee neither so vnderstood nor mynded them, yet, if in vprightnes and knowledge they had beene vttered in that sence which the wordes might have borne; and according to that event, which contrarie to the speakers mynd, the all and overruling hande of God brought about: that, then, they had well besiemed that place which that wicked man did occupy. Such a prophet then, was Caiphas, herin, as was the Devil, when, mynding but blaspemie, deceit, and murther, hee told the woman, that, eating of the forbiddē fruit, they should become lyke vnto God. For, indeed, out of man his fal, much cōtrarie to Satans mynd, the Almightie wrought that hudge and in­comprehensible worke of the manifestation of God in the flesh: and making, thereby all true believers, partakers in a sort, of the divine nature. And, such a prophet for vs, let their Pope be, as, who, being continuallie set on lying and murthering, yet never prophecieth true, but when the o­verruling power of GOD bringeth some such thing to passe, which, albeit his wordes might beare, yet, he neither mynded not willed. Yea, this example of Caiphas so little helpeth them, that, thereby, evidentlie, all whatsoever they bragge of generall Counsels, and of their Pope even in the chaire, is seene to be foolishe. For, I pray you, what instance can they bring of a more lawfull Counsell, or, of a Pope more solemnely sitting in the chaire (as touching [Page 29] all outwards requisite for the lawfulnes either of persons or ordinarie power) then were, both that whereby Ieremy was convicted; and this againe, whereby our Lord was condemned as a blasphemer?

18. But, as, men, who disput more, for maintayning, any way, their point, then for resolution, being sore pres­sed, doe seeke all corners: so, heere, they alledge, that, howsoever such a decay might have befallen the Church vnder the law: yet, of the Christian Church, vnder the Gospel, in so large a measure of light, and ample promises, no such thing ought to be presumed. Wherein, besydes an evident halting in Logike, is also a horrible & open blas­phemy in divinitie. The fallacie is, that, from the measure of dispensation, & of the promises made, they reason to the truth of God in performing. It is true, that vnder the law, albeit they had one and the same covenant, in substance, and the same promises: yet not in a like measure, or cleare manner of dispensation. Now, heerevpon, to conclude, because God promised not so clarelie nor plentifullie ope­ned, his grace, that, therefore, he performed not alse truelie what hee height: It is, first, a vicious argumentation, and, iuxt, a contumelious blaspemie against the truth of God. For as a true man promising a cottage to one, and a king­dome to another, is alike true in both albeit not alike libe­rall: so, is God, alwayes, in whatsoever or in what measure soever hee promised. His Church was his Church al­wayes, and, truth, alwayes, was the lyfe of his Church: and, hee prooved, alwayes, alike true, in maintayning it in a sparkle, as hee did in keeping it in a shyning toarch. If they answere, That they doe not meane, that, for the common errour of the Priestes, Prophets and or­dinarie Church-men vnder the Law, that therefore, ei­ther the promise of God failed, or his Church perished, then, wee have all we plead for. For what, I pray you, let­teth him; Or is his arme now shortened; that he may not in the like manner and in the like cases preserve his Church? And, if, in a common apostasie of ordinarie Church-men [Page 30] both Prophets & Priestes, he yet hath, heretofore, still had a Church, why doe our adversaries make no end of bitter contention against vs? We have, indeed, great & sure pro­mises that the gates of hell shall not prevaile against his Church: but that the ordinarie Ministers, shall alwayes, and all, in common, holde the trueth, not one syllable, yea, contrarie, we have not only manie and serious war­nings of false prophetes to arise in the bowells of the church, & in sheepes clothing, but also most clearlie fore­told, that such an Apostasie should come, whereby Anti­christ in al effectual deceyt should even sit, and beare rule in the Temple of God. If they will saye, that the Church of Israel had not such promises of continuall presence and preservation of truth, as the Christian Church hath: It is a treacherous sophisme. For they had also sure promises of continuall presence and preservation of truth, according to the measure dispensed, albeit not of so great measure of presence and light. And as for that point, whereof our ad­versaries glorie most, and, wherein, now, at last, they are faine to place all defence (namelie, the prerogative of places and persons:) the Church of Israell had much more for them (in so ample and many promises made of Ierusalem, And to the house of Levie and familie of Aaron,) where as the Church vnder the Gospell (in which, neither at Ierusalem, nor in any mountaine, but every-where, and of all men, God is to bee worshipped in spirit and truth) albeit having great sure promises of presence and preservation: yet, of tying God or his truth to any places or persons, in all Scripture, shee hath not so much as any shew of a war­rant; which, if the holy Ghost had minded, hee might, with much lesse ado, have reduced those many grave and earnest warnings given both by Christ in the dayes of his fleshe, and by his Apostles, thereafter, of the perill of false prophetes: and those carefull instructions of notes how to discerne and avoid them, to a short and sure com­pende against all fraude: bidding the Church but holde whatsoever the Bishop of Rome did holde, for, that hee, [Page 31] forsooth, could not erre. If our adversaries yet oppone, that howsoever the Church vnder the Law did sometime fall away all in common, and, that, albeit the Christian Church should also in like manner, yet the truth of God his promises should not therefore faile: but, that no such thing hath befallen the Christian Church, or could befall her: in respect of the great measure of light and cleare di­spensation by the Gospell. It is many wayes both foolish, and impertinentlie alleadged, for, first, it is a plaine ta­king of that which is in question. Next, as the state of our question is (whither possiblie, the Church may erre ( com­muniter tota) and God his promise yet abyde true) to op­pone, that shee hath not erred, is alse ridiculous as, if in disputation de iure, one should answer de facto. If God his promise still may consist, albeit shee did so erre, wee have the point wee pleade for. And, whither shee hath erred or not, they must of necessitie come with vs to trye by such rules of examination, as wee only labour to reduce them to, and they, in an evill conscience, alwayes, flee: onely crying against vs, The Tēple of the Lord, The Temple of the Lord: And the Church can not erre. Thirdlie, this their pre­sumption of the ones possible and easie falling away, and of the others assured standing in truth, grounded vpon the lesse and greater measure of light, it sheweth their foo­lishnes in divine matters. For, as, whatsoever measure of light dispensed, is God his free benefite, so is our either imbracing or abyding therein, his only gift. Who as hee iustlie will give over presumptuous and secure men to groape even at noone day, 1. Corinth. 10.13. so, is hee faithfull and wil not suffer his owne to bee tempted above that they are able, but will give the issue with the tentation. Wee have, in­deed, to glorifie God, and even to glorie in him, for the huge measure of light and gracefull dispensation by the Gospell: but so farre ought men to have bene from vaine boasting thereof, or carnall and secure relying thervpon, as, in all watchfulnes and godly care, they should have remembred, with all, that, accordingly Satan was to ad­vaunce [Page 32] the mysterie of iniquitie by all effectual working, with all power & signes and lying wonders, 2. Thes. 2. and in all deceaveablenes of vnrighteousnes, among them that perish, because they receaved not the love of the truth, that they might be saved, and therefore, God should send them strong delusion, &c. for Sathan, as a craftie warriour and subtill enemie, reserved and framed his last cunning, force, and maner of working, according as he did see that, for deceaving, was requisite: and accordinglie, by God his wise permission, & iust iudgement, obtained a throne even in the temple of God. And, as in the dealing of God, it is not to be esteemed strange, that he so farre gave over the world to the efficacie of errour (whereby he iustlie pu­nished the contempt of his truth, and clearlie foretold the case) so, is it nothing derogatorie, either to his goodnes and truth of his promises made to his Church, or to his power of performance: as our adversaries, because the Lord (whom they would make a varlet to their lustes) hath iustlie cast dunge vpon their faces, therefore by a do­ting dilemma, Maister Iohn Fraser, in his chal­llenge. would inforce vpon vs this blasphemie, as a necessarie consec [...]arie of our doctrine. For that, if the Church have erred, it must have beene that either GOD would not, or then that hee could not keepe his promise to her. But, it is the propertie of their king Abaddon, to blaspheme the name of God, his Tabernacle, and them that dwell in heaven. Wee both acknowledge his good­nes, and praise his truth, and power, and confesse, that, by this course of dealing, they are more highlie mani­fested, then if the gates of hell and smoake of the bottom­les pit had never assailed the Church: Or, if the weaknes of men had never appeared to the praise, both of his goodnes and power. For, as his incomprehensible good­nes and constant truth, are, herein, magnified, that though all men be liers, yet hee abydeth true, and the infideli­tie of men can not make his promise of none effect: so, did his infinite power exceedinglie extoll the selfe in this, that as hee bringeth light out of darknes, and maketh his light to shine in darknes: as hee bringeth [Page 33] life out of death, and preserveth the children of death: so, Revel. 11. in the middest of Antichrist his vsurpation, and such absolute domination in the holy Citie and Court of the Temple (the visible Church) as no possible meanes appeared of intertaining light: yet, hee not only, all the while, preserved two candlestickes and two olives, true witnesses and Ministers of light and grace: but also (when, spyed out by Antichrist, they were cruellie murthered, and, in his, and his sectatours estimation, vtterlie vndone) hee revived them in furder vigour, to his and their terrour. That, while all the earth follo­wed the beast (wondering and singing, who is like the Beast, &c.) hee not only, all the while, had a 144000. singing another, Revel. 13. though an vnperceived, note: but also, at length, to the astonishement of all the earth, made, Revel. 14. no newe, but even that everlasting, albeit long smoothered Gospell, to bee proclaimed, first, through the mids of heaven, Revel. 14.6. and, at last, to descend, so to the earth, that all the earth is lightened with the glorie thereof: Revel. 18.1. hee thereby, I say, to the high praise of his power, sheweth to all men: Zach. 4.6. that, neither by an armie, neither by strength, but by my spi­rit sayeth the Lord.

19. Where they except yet heere against vs, that for many ages, no such Ministers can, from any record of storie, bee alleadged, who did oppone themselves or contest with the Church of Rome: so, as, of neces­sitie, it must followe, that either none such were, or then they were not faithfull in dissembling so long the trueth: which, also, could not bee so preserved by their ministerie: It hath a manifolde Sophistication, for (to let bee that whereby our men have often answe­red them, by faire Catalogues (from cleare Storie) of famous and worthie men, in all ages, holdinge the truth and striving against arysing corruption) they are, here, even in Logike, rediculous, concluding (as schooles speake) ab authoritate negative, whereon nothing doth follow, they were not perceaved nor known, or they are [Page 34] not recorded: Erg [...], they were not, who seeth not the weaknes of this consequence? [...] Kings 18.13. & 19.18. In the dayes of Ahab and Iezabel, though princes have long eares, and, Prophets, in God his matters, bee sharpe sighted, yet, a hundreth Pro­phets, in one cave, and seven thousand true worshippers in one kingdome, escaped the knowledge not onely of Ahab and Iezabel, but even of Elias also: An other fallacie is in this, that, because they are not recorded, and, so, are not knowen to the world, now: that, therefore they were not knowen in their owne times. It followeth not, for re­cordes beare commonly, but what obtaineth in the tyme: so as, albeit some men, in each tyme, have, either opposed them selves to prevailing evils, or, at least, not beeing a­ble to resist a speat of iniquity, have keeped them selves pure from the corruption, and were knowen to the Godly then: yet, as they were borne downe in the tyme, so, nei­ther hath any record of thē come to the posteritie: through the tyrannie of such who, not onely, maister-fully, did set fordward wickednes, but also disposed of all registers and recordes of matters, at their pleasure: Daylie experience maketh this more then manifest. How many, in all ages, and in all countries, will sigh for the evill which iniquity of time carieth through? And, from that which in a Pro­vince, Church, or Synode, is enacted and taketh place in the whole, in common, without open resistance: to con­clude, that, in that Province, Church, or Synode, vniver­sally each one did think so, and that none were contrarie mynded: whom doeth not daylie proofe teach; that it were a ridiculous illation? How many will give open signification of miscontentment; whose both meaning and memorie yet wilbe buried from the posteritie? How many, in weaknes, will beholde, and tolerat, what they can not resist; or without evident danger cōdemne? How many, at the first signification of opposition, will bee silen­ced and terrified, with some such check as this; Art thou also of Galilie? Was not Christ condemned by the whole Coun­sell of the Priests; and yet, the Scripture witnesseth, that [Page 35] divers of the Priests did believe in him? Iohn 7.5 [...], Iohn 12.4 [...] If one, presentlie, writing a story, should, therein, affirme, that, in Italie, all vniversally did now hold the Roman religion: the future ages could have no reason but to esteeme it true: but we, who now live, would laugh him to heading as a shame­les lier; if hee but denyed that many hundreth were even in Rome, who hold the Pope to bee Antichrist. The third deceit, in this their argumētation is, that from their owne knowledge, that is the knowledge of the earthly ones fol­lowing the beast, they conclude of all mens knowledge, absolutly: against the rules of Logike. For, although nei­ther the beast nor his wondering sectatours did see them or heare their song (which, was GOD his speciall care and providence for their preservation) yet the sealed ones and followers of the Lambe, did, each generation, in their owne ryme, both see and heare them: as, by Scripture, is manifest. Their fourth illusion, herein, is in that, vpon this, that no opposition was made to their Pope, they conclude that none were contrarie minded. Wherein, besides that they, still reason, ab authoritate negative, and, so, doe impinge, foul [...]y, in all the sortes above specified: And, that, by cleare instāces, in abages, of famous learned men taxing the abu­ses of religion, I might convince them: as divers of our men have alreadie done: they deceave also, crastily, by cō ­funding tymes and cases. For, as the degrees of the myste­rie of iniquity wrought on slowlie, at first, and Antichrist did not moūt vp to the height of Satan his throne at once: so the measure and manner of contesting behooved, in course of tyme and grouth of evill, to bee much divers. No age, since the Apostolike tymes, brought not with it some degree of grouth to that mischiefe, which, even in their dayes was a hatching [...] and, no age, accordingly hath not left behind it (in despyte of all repressing and suppressing tyranny) recordes of some grievous complaints, of holy men, vpon the abuses in the tyme. Love is ever loath to cast of, till all hope and possibility of remedie bee clearlie pa [...]t. The pretence of the Lambe his hornes, and of Pro­pheticall [Page 36] authority caried him long outso, not only in hi [...] first and more tolerable beginnings, but, even in an insu­ing hudge height of impious vsurpation: and multitudes even of true, but simple sheepe, following, in vprightnes of mynd, the common ensigne, and (through not discer­ning of the Dragon his mouth vnder the semblance of the Lambe his hornes) receaving his name, Revel. 13. or at least, his number, but never his character, so strengthened him: as, men had not yet gotten either the knowledge or the cou­rage to challenge him directlie for Antichrist: who, yet, both hated and abhorred his impiety, and, freely, taxed it, both by word and writ. And, it was the Lorde his will, that, before open and full contestation, in the highest de­gree, his impious vsurpation should mount to the highest. While GOD gave even Iezabel tyme to repent her of her fornications, Revel. 2.21. & 9.20.21 that the more justlie shee might bee cast, at length, in the bed of torment. Whose whoordomes, that the true servants of God did tolerat so long, it was, indeed, a point of weaknes in them, and, for which, the Lord had som­thing against them, but, no argument, wherefore either they were not his true and beloved servantes, or yet, that they were not at al: as sophistically, our adversaries doe inferre. And, this their infirmitie, will appeare, yet, the lesse won­derful, if we consider how, with the degrees of arising im­piety, antichrist, also, arose to greater & greater impatiency of any cure: and to a tyrannicall intreating of opposers. At first, some freedom was of admonitions: therafter, they were repressed by deprivations, degradations, & excom­munications. At last, hee becommeth all and whollie of the Dragon his coulour, and barbarouslie sheddeth the blood of Saints. All which course of his waxing impietie and condition of Saints vnder and against him, are so clearelie set foorth by the holy Ghost, as I even loath to spend so many wordes in so plaine a matter. And, verelie, if compassion of the weake (whom they stupifie with these bugbaires) did not moove me, I would not once [...]ake and were to such blind leaders of the blind, and men [Page 37] so perverslie contentious, against, not onely invincible reasons, but, even clearlie foretold and fallen out cases. The two witnesses (a sufficient though a small number) had a long tyme of prophecying, Revel. 11. and, albeit in heavines, for the prevailing evill, and succes of the mysterie of ini­quitie, yet without open contestation. But, corruption growing to such height (the beast not onely sitting in the holy city & court of the temple, but also treadding downe all true worship therein) as, of necessitie, the right rod of examination behooved to be applied to discerne the tem­ple (the true Church) and to trye, if City and court, being so far polluted, could possibly come in the account of God his house, or were to bee cast out. Then, the applying of the rod, made Antichrist to perceave such to bee within him, as he thought not of whom, when, thereupon, he had so cruellie murthered, even with applause of the blind worlde, as they seemed not onely to be no more, but, also, that their memorie was reproachfull and odious: yet, hee did find them revived, in greater strength, and, visiblie, at last to his griefe & terrour, to obtaine the tytle & account of the true Church: Wherat, his kingdome falleth. And this course of the Lord his working, as it sheweth his great patience, to the justifying of his iudgements, against so ob­stinatlie impenitent an apostasie: so it answereth abūdant­lie the foolishe demands of our adversaries, whereby, in al the force of eloquence which a badde cause can affoord them, Maister Iohn Fras [...], in his chal­lenge. they aske, why, in any case, wee would not rather have reformed the Church, then overthrow her; and cured her rather then killed her, & forsaken her fellowship? For, first, they are stil ridiculous in assuming the question, by v­surping to thēselves the tytle of the Church: of which they are not, & in which they are no otherwayes then a soare & proper evill of that body. VVe have not forsaken the Church but have brought the Church out of Babel, wherein shee was long captive. We have not fled from the Church or left the ensigne: but cleaving stil to the ensigne & true Church, Revel. 13. we have iustly, gone asyde from the traitour in the church, pretending the [Page 38] Lambe his hornes, Act. 19.9. but speaking with the mouth of the Dragon. We have not rent the vnitie of the Church, but, by the example of the Apostle, we have separated the Dis­ciples from refractarie enemies. Ierem. 51.9. Wee were so farre from wounding the Church, as faine, would wee have cured Babel (in the Church) but shee neither could nor would be cured. I [...]r. 51.26. So, we behooved to leave her as a burnt moun­taine, wherein, could not be found, any more, a stone for a corner or for a foundation. Her grapes were become as the grapes of Ad [...]a [...], and her vine as the vine of Tzeboim. that, without so much as once looking behind vs, wee be­hooved to goe vp to the mountaine for our lives, and for­sake Sodom. Genes. 19. Revel. 11. And least we should be partakers in her iudge­ments, we have great reason (it being said to vs Come vp hi­ther) to escape, and be like the he goates of the flock: com­ming out from among that contagious & incurable com­panie, and touching no vncleane thing. Did we goe out of Babel, till there was no balme for her soare? Did she not so farre refuse all medicine, as, we lay cruellie slaine and barbarouslie vnburied in the streetes, before we left her? And yet, one of their mylde men (sorie, as seemeth, they had no more of our blood) is not ashamed to aske: why we did not rather chuse to suffer for the truth, if so be we hold it, then to have rent the vnitie of the Church? Thus, still the Whoore, impudentlie, braggeth of the Brydes name: and, albeit her filthines be discovered, yet shameleslie ha­ving eaten, Pr [...]v. 3 [...].10 Shee wipeth her mouth, and sayeth, shee hath commit­ted no iniquitie.

20. Now, I hope, I have cleared, that, howsoever the promise of God can not faile, but that truth ever abydeth in the Church: yea, and by the ministrie of true pastours, is, and hath alwayes bene maintained therein: yet, nei­ther have our adversaries anie thing whereof to boast heerein, as, who neither are the true Church nor true Pa­stours of it: neither, albeit both Church and Pastours communiter omnes (all in common) have fallen away from this truth, that it derogateth ought to the veritie of God [Page 39] his promises: whom, as, it pleaseth, sometime, (for mag­nifying and manifestation of his truth and power, in man his falsehood and weakenes) to preserve his truth, in a smal sparkle, in, and by a few secret sealed ones: so, when hee will have it to breake foorth in a great fyre, for chas­sing away and dispelling all overclouding errour, hee both may and hath, at all such occasions, raise vp men ex­traordinarily, in the way of righteousnes, and in evidence of his spirit and power: to the iust conviction and confu­sion of them, who having the ordinarie place of husband men, in the Vineyard, yet were become murtherers and having the ordinarie place of builders of the house, yet were destroyers. Neither tendeth this, to open a doore, for anie, to despise the Church of God. Which, whosoe­ever heareth not, Mat. 18.17 let him be a Heathen and a Publicane: Neither giveth it libertie to cōtemne the ordinarie means of God his dispensation by Pastours (seeing none, ordina­rilie, can beleeve but by hearing, Rom. 10.41. or heare, but by prea­ching) but, as I have said before, it is to waken Pastours to looke to their ministerie, and how they keepe the cove­nant of Levie: and not securilie to sleepe, and whyle they looke but to their own wayes, Malach. 2. yet proudlie, to make God the varlet of their affections. And, on the other part, it is to stirre all Christians to a carefull studie to discerne be­twixt the true church and the Synagogue of Sathan, Revel. 2.9. cal­ling themselves Iewes, and yet, are not: and betwixt true Pastours, Math. 7.15. and false propheres, cōming in sheepes clothing, but within are ravening wolves: for it becommeth men not to be rechles in so important a matter. and, if it had not bene both a high and requisite point of wisedome, the Lord and his Apostles had not given so many sad and seri­ous warnings to that effect.

21. Here, now, as at the pulling from them of their Palla­dium, to the evident peril of their Pergamus, & Satans throne in it, Revel. 2.13. and the vndoubted subversion of their execrable Ili­um, they cry out a great cry and a bitter. That, if thus, men once depart from the iudgement of the Church, what cer­tain [Page 40] warrant can they ever finde to stay on? or, What guyde can they be sure to follow; for finding out of truth? So; still, they cease not to dallie, and, shameleslie, in one sort. Wee would not have men to depart from the iudge­ment of the Church (which is the piller and stable seate of truth, and without which is neither veritie nor lyfe) but, howe much we are necessarilie to cleave thereto, so much the more carefullie, by the right rule of examinati­on, to trye and discerne betwixt the Church, and the pre­tending harlot, and, to this end, the Lord hath given vs his word & his spirit: and, in all ages, hath recommended them to his owne children, as vndoubted guydes, in all doubtfull cases, so vnder the lawe, men are ever exhorted to the lawe & the Testimonie. David, and the Prophets di­rect al men, Luk. 16.29. Iohn 5.39. 2. P [...]t. 1.19. alwayes, thereto, they have the Lawe and the Pro­phets, saith Abraham, in parables. And, our Lord, for cleare testimonie of himselfe, biddeth the Iewes search the scrip­tures. Peter, from an other spirit, then have our adversa­ries, calleth the word of the Prophets a sure and certaine word, 1. Timoth. 3.14. &c. Throughout [...] 4. and exhorteth to attend thereto. And, Paul, even vpon this that the Church is the house of God, the piller and stable seat of trueth, and that godlines is a great my­sterie, groundeth both a reason why hee did write to Ti­mothie, and an earnest exhortation, to take heed to the reading of the scripturs: for that many, diverting therefrō, and giving themselves to spirits of error and fables, should fall from the truth, and teach doctrines of Devils. We read many warning not to be miscaried with common errors or the authoritie of men: yea, as I have before touched, di­vers times, both Pastors and people, in common, are taxed for falling away from the word. We are exhorted, careful­lie, to proove and try what word men doe offer vnto vs, but never, in all scripture, have we so much as one mine, of secure relying vpon the authoritie of ordinarie Pastors, without due examination, and the iudgement of al sound antiquitie accordeth hereto. One of the Fathers saith thus, Qui vuls cognoscere quae sit vera ecclesia non cognoscat nisi tautumm [...]d [...] [Page 41] per scripturas. and sone after, A [...]thor [...] ris imperfe­cti in Math. homil. 49. Christiani ergo volentes firmitatem ac­cipere doctrina verae ad nullam rem fugiant nisi ad Scripturas: ali [...]qui si ad alia respexerint, scandaliz abuntur & peribunt non intelligentes qu [...] sit vera ecclesia, & per hoc incident in abhominationem desolationis qu [...] stat in sanctis ecclesi [...] locis, the place is remarkeable, & in En­glish thus, who wil know which is the true church, let him not seeke to know it but only by the scriptures, &c. Chri­stians, then, willing to receave the stable assurance of true doctrine, let them runne to nothing but to the scriptures, otherwayes if they look to ought else, they shall stumble and perish, not vnderstanding which is the true Church: and shall fall, hereby, in the abhomination of desolation which standeth in the holy places of the church. This same is yet more plainly shewed in these wordes, quum videri­tis, &c. (that is) when ye shall see vngodly heresie, which is the armie of Antichrist, standing in the holy places of the Church, then, let them who are in Iudea, flee to the moun­taines: that is, they who are of christianitie, addresse them­selves to the scriptures: because, when once that heresie hath obtained place in these Churches, there can bee no tryall of true christianitie, neither any other refuge for christians willing to know the veritie of the faith, but the divine and holy Scriptures. And the same Chrisostome in the same place; Antea multis modis, &c. before, many wayes was shewed which was the Church of Christ, but, nowe, no maner of way but by the Scriptures. Thus is cleare not only that the scripture is the sole rule of tryall: but that the necessarie reason why only to have recourse thereto is Antichrist his obtaining so farre within the Church, as, to escape the abhomination of desolation standing therein: also, wee must runne and runne only to the Scriptures. Non enim per alium (saieth Ireneus) dispositionem salutis n [...] ­strae cognovimus quam per eos, Libro 3 [...]. cap. 3. per quos Evangelium pervenit ad n [...], quod quidem tunc praecomaverunt, postea ver [...], per Dei vol [...] ­tatem, in scripturis nobis tradiderunt fundamentum & columnam fidei nostr [...] futurum: (that is) for by none other have wee knowne the disposition of our salvation, but by these, [Page 42] by whom the Gospell hath come vnto vs, which then they preached, and thereafter, by the will of God, delivered to vs in the Scriptures, to remain, in all tymes to come, the foundation and piller of our faith. The same father in ano­ther place speaketh thus: Lib. 5. Plantatus est enim Ecclesiae Paradisus i [...] hoc mundo: ab omni ergo ligno P [...]radisi manducabis, id est, ab omni scriptura dominica, &c. that is, for the Paradise of the Church is planted in this world: thou shall eat therefore of every tree of Paradise, that is, of all the Lord his Scripture. And as Ierome sayeth both pleasantly and pertinently, When ever the Church looketh to any other warrant egreditur de finibus suis (she passeth out of her owne bounds) let any man, in whom is left any spunk of spirituall sense, conferre these sayings of the Fathers with the dealing and doctrine of Rome now, labouring ever to divert men from this Pa­radise of the Scriptures, where only is the fruit of lyfe, to a barren wildernes without water and Cisternes of their owne digging, and, thus, making millions to fall in that abhomination of desolation which standeth in the holy places of the Church, but their soares are seene, & they shal prevaile no longer.

22. They exclame, here, against vs, that, thus, we pervert all order in God his house: making every privat Christian iudge over Pastours, and subduing the spirit of the Church to every privat spirit. And, O how they both please them­selves, and play themselves in amplifying the absurditie, as they think, of this point. But, to calme, a little, their chear heerein. First, I aske them, is it not a common dire­ction for all Christians; to trye spirits, and not to believe every spirit? 1. Iohn 4. 1. Thes. 5.21. Are we not cōmanded, to proove al things; & to hold that which is good? Are we not often, & carefully exhorted, to beware of false Prophets? While they cannot, or dare not (though they would) gainsay so cleare Scrip­ture, they runne to this: that the only sure trial is, to acqui­esce in the iudgement of the Church. But, shameles men, is not this all one thing as if they said, the best triall were to [...]se no triall at all? And what doe they, hereby, but still as­sume [Page 43] the question? It is the true church, within the visible church, which we have to trie: and, how we shall rightlie discerne the bryde from the harlot. It is in a commō pre­tence and audaciouslie acclaimed title of the church, and prophetical authoritie, to discerne wisely the true church from the Sinagogue of Satan calling thēselves Iewes: and the voice of the true shepheard, frō the Dragon his mouth even in the temple of God. We wil acquiesce in the iudg­ment of the church: but, we must first know that it is she, and not a masket harlot vnder that name. Yea, and even then, not acquiesce simplie, because it is her voice, but be­cause by the word and spirit, we perceave her to speak the words of the brydgrom: and that, therfore she is the bryde and true mother of vs all. O, but thus say they, you stil sub­iect the spirit of the church to everie privat spirit: & make lay men iudges over Pastours, to whom Christ hath com­mitted the governemēt of his house. If I aske them, what they do meane by this their distinction of a publike and privat spirit; what can they answer? ar their mindes so stil plunged in the pudle of their predicamēts, as they imagin the spirit of Christ to be a Species divided in individua? dare they say, that there be divers spirites, or, that the Church hath any otherwayes the spirit, but because al the mēbers of her body are indued with one and the same spirit; each according to the measure of the donation of Christ? there is but one spirit, albeit divers administrations and opera­tions. Now, if every true member of the church hath one and the same spirit, for what vse have they it? Or dare any be so blasphemous as to imagine that the spirit of God cā be in any without some spiritual operations? have not the children of God the spirit, that, thereby they may both dis­cerne the things of God; and be capable of them? for the naturall man can not: but the spiritual man discerneth al things & is iudged of none. and, as the spirit of mā know­eth & iudgeth the things of men, so doth the spirit of God, the things of God. Our adversaries here delude the simple with a deceitfull aequivocation: from that ordinarie pre­rogative [Page 44] of governement and iudgement given to Pa­stours, concluding, falslie, of all spirituall sense and gust given to all and everie Christians, for iudging and discer­ning, heavenlie things, by the spirit of God in them. And, because the gift of dispensation, and ordinarie governe­ment is peculiarlie given to Church-men, or Pastours, vn­der an aequivocation, they wil spoile all and everie privat Christian of al spiritual sense, and discerning facultie: If a stewart of an house, to whom the dispensation is cōmitted of distributing food to the familie, did offer to a child or servant of the house a stone in stead of bread, or, a serpent for a fishe: and, if the child or servant did, therefore, reiect them: had he place, by reason of the dispensation commit­ted to him, to quarrell either the child or servant, for vsur­ping his office? The horse, or oxe, which neither have the skill nor place given them by nature, to provide or dis­pense to themselves their foode: yet, by naturall sense, have allotted to them, this facultie, to discerne haye from thornes, and provander from gravel. Any common sensi­ble man, which hath not the art either to teach himselfe or others musike, yet, naturallie, perceaved a ia [...]e therein, and sturreth at it. and, hath his Maister of art place, here­vpon, to expostulat that hee taketh too much on him? In divine matters, God, alone, properlie, is Iudge: and, the Church is index (that is declarer) non index (not iudge) of his will or word. No more then heraults of armes are iudges or discerners, but intimaters, of the Prince his pleasure: and, yet, in a peculiar manner, and by a speciall power, which no common subiect, may or dare vsurpe; who, yet, all of them have place to crave & examine their warrant. that ordinarie and peculiar power of dispensation, gover­nement, and iudgement, according to the warrant of God his word and will thereby, proper to publike office-bea­rers and spiritual heraulds, is one thing, and the spiritual gust or facultie given to all Christians, whereby to try & discerne, whither it be food or poyson; a stone or bread; a fishe or a serpent, that is dispensed vnto them: whither it [Page 45] be the voice of the sheepheard, which they heare, or the voice of a stranger, it is another thing, we admit not everie subiect to vsurpe the place of herauld, nor every sheep to v­surpe the office or power of a sheepheard. But, by the great sheepheard his own testimonie, we know, that whosoever are his sheepe, Iohn 1 [...]. they will discerne betwixt voices: and, so, learne to avoide the thiefe, & follow the true sheephearde. These two, our adversaries, either maliciouslie or igno­rantlie, and, sophisticallie, cōfound: vnder pretence of that which is the Pastours part, by aequivocation, pulling from the sheep, all spirituall sense: so, making them, in stead of lightened & living mēbers of Christ, dead & sensles: thus, to miscarie them whither they list. To Pastors we yeeld, al­wayes, both the place & honor of dispēsing food to the fa­milie: yea & that so far forth, as we absolve not any Chri­stian from the necessitie of submitting himselfe to God his ordinance therein. But as Christ hath given his spirit to al his sheep, whereby they live spiritually: and, hath left his word to be the only food of his house, for fostering & nou­rishing that life: so, we affirme, that al true sheep, even who hath neither the skill nor the power to be their owne car­vers, have, yet, by his spirit in them (that vnction which teacheth all things) a spiritual discerning facultie to know what is propined them, 1. Iohn 2.20. so, as even the weakest in that fa­cultie, yet having in any measure, the true gust, albeit, in infirmitie, he wil be brought to muse & doubt, ye & som­time to mistake that for food which is not, yet as a mā see­king after some precious Iewell, though many things in apparance like it, present them selves to him, and even de­tain his mind, as doubting, but som of thē may be his dar­ling: yet this is ever stil without satisfaction of heart. so as he cannot rest nor acquiesce, but still his mind giveth him that he is deceaved. and so hee, still searceth and sendeth after something, which he hath not, as yet, gottē: and if he could yet but once see, he would sone know. Vpon which having fallen, then as two wel accorded lutes, the one be­ing stricken, the other also soundeth: so at the first sight, [Page 46] his heart leapeth and is filled with ioye, his mynd with cleare light, and his soule with solide peace. And, then, he, disdainfully, casteth from him these counterfaits, which he never heartelie embraced. Is it not a strange impuden­cie, in these men; that, in so manifold warnings, given vs by our Lord, to trye well what wee embrace or hold; and in so faire a facultie affoorded vs by his spirit dwelling in vs, to proove things, that they notwithstanding, dare, so malapertlie, exact, of Christians, a blind obedience, and implicit faith? Who setteth any wares a seale, boasting of their fynesse, and, yet, in any case, will not have them lookt on, or tryed, but, will bee, blindlings, believed vpon his baire word: for me, I would never seeke any greater argument, that hee were a thiefe, and no true marchant. The Romanists plead, stoutlie, that the truth is with them: why? Because they are the Church, and why the Church? Because they have an ordinarie succession of Pastours since the Apostolik tymes. If, here, you vrge, that in so farre as, often, personall succession holdeth not the same doctrine, but, even all, in common, have and may fall therefrom, therefore, to approove themselves true suc­cessours to the Apostles, they must also verifie themselves to hold the same doctrine: Act. 7.54. then their hearts brust for anger, and they will gnashe at you with their teeth, and crie out, fye on such an heretike as once thinketh such a blasphemie. That no such thing hath befallen, or possiblie could be­fall the Church. If yet they bee requyred, to bring, then, their doctrine to due examination, by the written worde. No: but you must, fide implicita, believe them vpon their word. And, albeit Scripture did seeme never so farre to condemne them, yet you must not suspect any evill of them, why? Because that is onely the true sense of Scrip­ture which they approve, so as you must not so much as doubt, or once call in question their interpretation. And why? Because, foresooth, they are the Church. Is not this, proudlie to mocke God; and, impudentlie, to delude men? Is not this, to picke out the eies of the worlde, [Page 47] to cary them, blindfolded, as oxen, to the slaughter; and, as fooles to the stockes, for correction? Augustin, pleading for the truth, and, having, trulie, for him all, which our adversaries doe, falslie, glorie of: yet, sheweth, that he was of another spirit, which taught him, that verity was other­wayes to bee defended, then by such subterfuges, as they, in an evill conscience flee to. Contra Ep. fundam [...]nt. His words are these, Nemo nostrum dicat jam inve [...]isse veritatem, sic [...]am queramus quasi ab vtris (que) nesciatur. Ita enim diligenter & concorditer queri potest si nul­la temeraria praesumptione inventa & cognita esse credatur: aut, si & hoc à vobis impetrare non possumus, saltem illud concedite vt vos tan­quam incognitos nunc primum audiam nunc primum discutiam: ju­stum puto esse quod postulo, hac sane lege servata vt vobiscum non orem, non conventicula celebrem, non Manichaei nomen accipiam, si non mihi de omnibus rebus ad salutem animae pertinentibus sine vlla caligine rationem perspicuam dederis. That is, let none of vs say, that he hath alreadie found out the truth, let vs so seek it as if it were vnknowen to vs both. For, so, it may be di­ligentlie and peaceably sought out, if, in a rashe presump­tion, men doe not esteeme that they have, alreadie, found and knowen it. Or, if neither this can be obtained of you, yet grant me that other, at least, that I may now first heare you, and, now first, trye you, as vnknowen before. I think it bee an equitable thing which I crave, observing, fore­sooth, this rule, that I neither pray with you, nor keep conventicles, nor take the name of a Manichaean, ex­cept of all things concerning the salvation of my soule, you give me, without any obscuritie, a most cleare rea­son. And, in that same place, vt ergo hanc omittam sapien­tiam quam in Ecclesia esse Catholica non creditis, multa sunt alia, quae in [...]ius gremio me justissime teneant. Tenet consensus populorum atque gentium, tenet authoritas miraculis inchoata, spe nutrita, charitate aucta, vetustate firmata, tenet ab ipsa sede Petri Apostoli cui pascen­das oves suas post resurrectionem Dominus commendavit, vsque ad presentem episcopatum successio sacerdotum, &c. Ista ergo tot & tanta Christiani nominis charissima vincula recte hominem tenent credentem in Catholica Ecclesia etiamsi propter nostrae intelligentiae tarditatem vel [Page 48] vita merit [...]m veritas nondum se apertissime [...]stendat: Apud vos autem [...]i nihil horum est quod me invitet ac teneat, sola personat veritatis pollicitati [...], quaequidem si tam manifesta monstratur, vt in dubiu [...] ve [...]i [...]e non possit, praeponenda est omnibus ill [...]s rebus, quibus in Cath [...] ­lica teneo [...]. (that is) to passe by, then, that wisedome which you beleeve not to be within the Catholike Church, there be many other things also, which most iustlie doe holde me within her bosome, the consent of peoples and nati­ons: the authority by miracle begon, nourished by hope, increased by love, and stablished by antiquitie: a successi­on of Priestes from the selfe seat of Peter the Apostle (to whom Christ after his resurrection, recommended the fee­ding of his sheepe) even to this present Bishoprike, &c. These then, so many and deare bands of christianitie, doe rightlie hold a mā, beleeving, within the catholik churh, though for the slownes of our vnderstanding, or merit of our life, the truth do not as yet most plainly shew it selfe. But, with you, where none of these are either to draw [...]e or detaine me, nothing soundeth but a bare promise of the truth, which notwithstanding, if you can so evidentlie shew, as it cannot be doubted of, it is to be preferred to all these other things whereby I am holden within the Ca­tholike Church.

23. But, this truth (say they) can neither bee shewed but by the church, which, only, hath it: neither could men bee otherwayes induced to beleeve the Gospell, except there­with, the authoritie of the church did move thē, as Augustin speaketh: Contra Ep. f [...]damen­tal. ego vero Evangelio nō crederem nisi me ecclesiae commove­ret authorita [...]. We denie not that the church only hath, and sheweth the truth. Yea we grant also, that, according to Augustin his mind in that place, the authority of the church is the ordinarie and necessarie motive whereby a infidell who neither knoweth Christ, nor beleeveth the Gospell, may & wil be first induced to reverence religion: but it is but a cōmotive, Libro de vtilitate [...]. and, as the same Augustin speaketh, oportunū inquirendi exordium, so as albeit men be so stirred to reverēce & inquire, yet they rest not vpō this, that the church saith [Page 49] so, Iohn 4.42. no more thē did the Samaritans vpon their womans re­port, but because by the word & spirit they finde that shee speaketh true, Augustin. contra Ep. fundamen­tal. cap. 14. non iam hominibus sed Deo intrinsecus mentem illu­minante atque firmante. for, as in his testimonie little above cited, he saith, there be many things which be great moti­ves to hold a man in the bosome of the church, yet trueth manifested is to be preferred to all, and, as truth is only in the church, and shewed onely by the Church, so is it, that, which only maketh the church to be the church, & wher­by, only, she is discerned. O, but all heretikes (say they) doe pretend the truth. yes verilie, and the name and title of the true church also, and so much the greater ought our atten­tion and care be to examine all their pretences. For, bare pretence of truth, as it never yet did, so neither ever shall it be able to beare outfalshood longer, then by the right rule of examination it is reduced to due tryall. It is a great fal­lacie, because that truth can be no where found, but in the church, nor shewed by anie but by the church, and that the authoritie of the church, as a fit entrie to inquire by, first induceth men to reverence and seeke after the truth: therevpon, to conclude that truth, opened, hath no other vertue, or cleare note, whereby to be discerned from con­testing errour, but the authoritie of men affirming it. For, being admitted to plead for it selfe, it is not so weak (as to blindfold men, 2. Cor. 4.4. our adversaries would make thē believe) but that anie, whose eyes the prince of this worlde hath not pyked out, or, whose hearts, forstalled prejudices have not hardened, may easilie discerne it from lyes: indeed, these, to whom, in God his iustice, the mysteries of the kingdome are spokē in parables, Math. 13.11. &c. that hearing, they should not heare or vnderstand; and seeing, they shuld not see or perceive, can never discerne them. But, they to whom it is given to vnderstand them, wil clearlie & wel. for a scorner seeketh wisedome and findeth it not, but knowledge is easie to him that will vnderstande. Prov. 13. [...]. and, as it is a vaine thing to reason with, or offer any sound instruction to a drunken man, while his wine is on him, and possesseth all his senses: so, is [Page 50] all travell, taken for clearing truth but fruitles towardes such as God hath given over to the bewitching cuppe of fornicatiō. but, who neither in pride, singularitie, nor bit­ternes, are wedded to their owne will, or to the will and appetit of men. and, give a free and an vnforstalled heart to God, Iohn 7.17. to doe in singlenes his will, they will know of the do­ctrine whither it bee of God, or whither men speake of them selves. as witnesseth the Lord him selfe: Prov. 8.9. and, as Solomon, in the spirit, speaketh of the words of wisedome, They are all plaine to him that will vnderstande, 1. Cor. 3.13. and streight to them that would finde know­ledge. For, as saith the Apostle: The day maketh every man his worke manifest: Ephes. 5.13. for it shall bee revealed by the fire. The word of God is not like the word of men. He that hath the worde of the Lord, Ierem. 23.28.29. let him speake it faithfullie what is the chaffe to the VVheat, saith the Lord. Is not my word even like the fire; and like a hammer that breaketh the stone? as the lilie among the thornes, so is my love among the daughters: Cant. 2.2.3 and, as the apple tree among the trees of the forrest, s [...] i [...] my well-beloved among the sonnes of men: Ecclesiast. 12.11. The wordes of the VVyse are like Goads and like nails, fastened by the Maisters of the assemblies, given by one Pastor. Yea, even as the night flyeth before the sunne, in such sort, as no thiknes of clouds or foggie mist can so farre darken, but that men doe easelie discerne th [...] light of day: so trueth, once shewing her face (howe fewe, howe base, or howe weake soever the instruments bee) then, nether multitude, nor high qualitie of maintainers, nor prescription of tyme and prevailing darknes, can give to error any strength to stand against it. For, the wise re­solution of Gamaliel holdeth, Act. 5.38.39. ever, true, that if the Counsell or worke bee of men, it will come to nought, but if it be of God, none can destroy it: but, even, in that wicked endeavour, they will be found fighters against God. The powerfull, yea & miraculous prevailing light of the Gospell, whereby, against all the deceit, force, and malice of Satan, & power of the world, Antichrist is so sensiblie going to destruction: that, howe­soever they obstinatlie blaspheme, yet, they are gnawing their toungs for sorow: it sheweth sufficiently, what pow­er is in the word of truth against al oppositiō whatsoever.

[Page 51]24. And, this miraculous successe, and evident finger of God, wee, indeed, glorie of, in the Lord, who, thus, beareth witnes to the worde of his truth. Whereby as by the roare of a Lyon seconded with seven thunders, Anti­christ is thunderstricken with astonishment and going, sensiblie, to pouder. Neither doe wee this, for that wee thinke vs holden to produce miracles for a warrant of our doctrine or callings: as our adversaries, iesting (but with fained chear) at this our successe, require of vs. For, a wic­ked and adulterous generation requireth a signe, Math. 12.39. and no signe shall be given them but that of the Prophet Ionas: and, that, albeit they destroy this Temple, yet God shall raise it vp againe in three dayes. Ihon. 2.18.19. This signe they have got­ten, and have seene it to their terrour and iust confusion. In that, howsoever, with al malice, fraud, and barbarous feritie, Revel. [...]. they have crucified the Lod Iesus in his members, and destroyed his true Temple: albeit his faithfull wit­nesses lay slaine and vnburied in the streetes of their great Citie, Revel. 14. [...]. three dayes and a halfe, yet God raised them vp a­gaine. But, to discover yet, more clearelie, in this point, their either ignorance, or evill cōscience, or both. I would aske thē, who, thus, cry after miracles, if we did work alse many, yea and in appearance, alse great miracles, as ever did Christ, and all other Prophets or Apostles: would they therefore beleeve vs; teaching any other gospel thē which is alreadie taught and written? they are worthie, indeed, whom God should give vp, in his iustice, to this grossenes, who, by false miracles and lying wonders, have seduced the world to believe lyes. Yet, I think there is none of thē that dare say so. If thē, our doctrine be new (as they stout­lie affirme) how vaine are they to require of vs miracles? when onely, this, that it is new, may sufficientlie improve it not only being destitut of miracles, but even albeit it were backed with al the wonders of the world. But if our doctrine be not new, but even that everlasting Gospell: then, their desire, prooveth them to bee a wicked & adulterous generation. If anie man or Angell preach any other Go­spell [Page 52] then which hath beene taught and written, though hee remove mountaines, Deutr. 13. let him be Anathema. In the verie infancie of the old Church vnder the law, when, in a smal measure of dispensation, miracles had their owne place & vse: the Lord, yet, was so farre from making them the warrant of truth, as, even then, hee would have them con­trolled by the word of truth. Now, shame, I think, shall dryve our adversaries to say, that they requyre not mira­cles of vs for a warrant of doctrine: but that, seeing wee have no ordinarie vocation, of Pastours in the Church, that for maintenance of the lawfulnes of our extraor­dinarie calling, wee have to worke miracles. Who, of any sound mynd, can not but extreamlie wonder; how, by so manifold and childishe a cavillation, men affec­ting the opinion of learning and holynes, should so evi­dentlie make themselves ridiculous and bewray open­lie an evill conscience? For, first, as I have already clea­red, for our Churches, in common, they are impudent to deny our ordinarie vocation. But, to let this passe with them, if my doctrine proove it selfe to bee the truth, what place have such men as it convinced to bee [...]yers, to except against my vocation; which justifieth it selfe sufficientlie even by that fame? Math. 7.16. Doe men gather grapes of thornes, or fygges of thistles? And, if necessitie were of miracles, Mat. 21.42 what greater can bee then this; that, The stone even reiected of the builders, is yet made the head of the cor­ner? Which by the Lord his owne Testimony, is marveilous in our eies, and, yet it is the Lod his doing. If our doctrine bee truth, their mouthes are stopped who, directlie, impugne it: and, if it bee false, what foolishnes is it to crave a warrant of our callings; as if all the miracles which ever were wrought, could warrant a man to teach lyes? Besides all this, that miracles are, alwayes requisite for iustifying an extraordinarie callinge, it is falslie assu­med. For, Mat. 21.25. of Iohne Baptist (whose callinge, Christ his an­swer to the Priestes, prooverh to have beene extraordina­rie) it is witnessed, [...]hn. 10.4 [...]. that hee wrought no miracles: as [Page 53] neither did divers Prophets, Chris [...]. in Math. ho­mil. 47. before him. And, whatsoe­ver was, then, either vsed or requisit, while that man­ner of dispensation had place, yet, now, when the whole Counsell of GOD is reveiled, and, that manner of dispensation altered: miracles, in these our tymes, with­out any more, were even enough, wherefore to mi­strust the worker. For that, howsoever at the beginning of the Gospell (in so strange and great alterations, as were, the inbringing of the Gentiles, and the abrogation of the legall worshippe, which was of GOD his owne appointement) it was, as sayeth Augustin, miraculis inchoata (begun with miracles:) yet, now, the Sonne of man having long agoe, come in his kingdome with power, and the Sinagogue beeing buried with honour: the case, in these last tymes, 2. Thes. 2. varieth so farre, as, miracles and wonders are the badge of Antichrist: who hath come with all effectuall working of Sathan, in signes, lying wonders, and strong delusion. So, as, whosoever, now, worketh miracles, Lib. 21. de ci [...]itate Dei cap. 7. quanto magis mira [...]ilia confi [...]emur, tanto cautius vitare debemus. (How much more wonderfull wee confesse them to be, wee ought the more warilie to eshew them) as sayeth the same Augustin. And, this diversitie o [...] dispensation, the holy Ghost, in goodly and convenient types, most fitlie expresseth, Chapter 4. and Chapter 15. of the Revelation. In the first is put a cleare Christallin Sea, with seven burning Lampes, apart. So, to designe the pure word & worship according thereto, in these first tymes, accompanied with the powerfull cooperation of the holy spirit: but, in such sort, as then, there was a distinct outward and visible dispensation, and dona­tion of the holy spirit, by imposition of hands: and kyth­ing in visible symbols of the holy spirit, and divers gifts, and miraculous operations. In the fifteene Chapter, is shewed again, that the Sea is cleare as Christall, and hath the ioyned operation of the holy spirit: but, the Sea is mingled with the fyre. To shew, in the last dispen­sation, for overthrow of Antichrist, a puritie of the word [Page 54] and worship, & the vertue of the spirit ioyned therewith, as at first: but yet so, as no dispensation of the spirit should be, but by and with the word, as mingled therewith: all outward, and visible extraordinarie donation of the spi­rit, and miraculous operations, now, ceassing. And vere­lie, an other manner was requisite for bringing in first the Gentiles to the faith, and so, casting Satan from heaven, (even that the Gospell should be miraculis inchoata) then for overturning his fraudfully reerected throne in the church vnder pretence of the Lambe his hornes: and to much dif­ferent dealing for burying the Synagogue with honour, then for thrusting Antichrist to the doore with shame. At first, the Lord had to procure credit to his Gospell as to his owne sacred will & word: next, again, he had by this Go­spell, so now obtaining, as the partie to be detected and o­verthrowen thereby dare not openly denie the authoritie thereof, but to convince the traitour covered vnder false pretences.

25. To disproove this power of plaine and prevayling truth, and, to discredit the argument of our miraculous successe thereby: our adversaries yet ryse against vs with two obiections. The first is, that, if successe and wyde obtayning were a note of truth, then also, or more iustlie, might Arrianisme and Mahometisme acclaime the title thereof, as wee. But, these instances are sophisticallie, brought against the truth and vs. For, albeit wee confesse heresie to bee verie contagious, and the word thereof to be fretting as a gangrene: through the conveniencie it hath with the vaine humour of man, who is, naturallie a lyer: yet when soever it is put to iust tryall by the truth, then can it retaine no strength. It is indeed, true, that truth alwayes prevayleth not. (for then, the mysterie of iniquitie had never attayned to such height,) but, this falleth not through the weaknes of truth, but partlie, through the vanity of men, who falling away frō the love and due regard of truth, are, in God his iustice, given vp to the efficacie of errour: Partlie, through their vniust furie, [Page 55] reiecting and persecuting the truth vntryed. wherein, yet the great odds betwixt veritie and lyes, is wonderfull: in that, even in the highest degree of prevailing error (while Satan hath a throne in the verie temple of God) yet, Revel. 2. even then, as, in Pergamus, the truth still dwelleth, and a num­ber keep the name of God, even where Satan his throne is, and against the terrour of bloodshed. Whereas, on the other part, truth being but admitted to plead for it selfe, albeit the holders have little strength (as, Revel. 3. in Philadelphia) yet, the adversaries are forced to come and worship at their feet. But, this we maintaine and hold, that when ever it pleaseth the Lord to send out his light and truth for leading men to his holy mountaine: Revel. 11. and, that herefie, howe stronglie soever grounded, is reduced to due exa­mination thereby: that, then, albeit it hath vsurped even the holy citie & court of the tempel, yet, by the true mea­suring reed, it will be clearlie found to be cast out. Their argument is a deceitfull falacie by confounding of divers cases and causes: of the truth admitted to plead, and of the same, againe, after in God his iustice hid, or, by mens cruel­tie and vniust violence, debarred from all defence. And, this is evident, in both the alleadged instances. For, Aria­nisme, albeit having, for it, great (but vnsanctified) both learning and eloquence, yet was ever ashamed before the truth: till by the crueltie and violence of Easterne Em­perours, in Asia, and by the Barbarous feretie of Vandall and Gothik Kings in Africk and Europe, it was inforced. and yet, neither, so, could it ever either beare downe the truth, or continue long vngone in smoke before it. As for Mahometisme, nothing bred it, but preceeding degrees of Antichristian darknes & decay of light in the Church: and, with Antichrist his arysing to a heigh, it, still, increa­sed as, which was both an effect thereof, and, in God his wrath, Revel. 9. a punishment of Antichristian Idolatrie. Neither doeth ought yet still maintaine it, but ignorance of the Gospell: Revel. 1 [...]. the revived light whereof, hath not, as yet, come to them. For, thereby, first, the waters of Babylon (at which [Page 56] both they and the Iewes doe still stumble) must be dryed vp: that, so, the way may bee prepared for the East to re­ceave the Gospell: as, increase of Antichristian Idolatrie (the swelling of Euphrates) first alienated the one from it, and, still, holdeth the other in induration. Moreover, this instance of Mahomet, and the comparison thereof with our powerful prevailing light of truth, is ridiculous. For that Mahometisme never was advanced one foot of earth, but so farre as by sword and fyre it was set forward. Wher­as the Gospell, having sword and fyre, and when sworde and fyre, even in the hands of pitilesse persecuters, yet by the patience of Saints, have fainted, having nowe, at last, privie poisonings, bloodie complots, and all the treaso­nable and tragicall machinations, which the Emissarie frogges of hell can hatch against it: yet, it prevaileth: and, still, shall, in despit of all opposition: till, Antichrist being vndone, these errors of Iudaisme and Mahometisme shall also vanishe at the cleare light thereof, when they shall even see him who pearsed him, and shall mourne apart for him: which great events, no doubt, are approching neere: in such strange and busie endeavour [...] [...]he frogges of Satans mouth, to assemble their forces to Armageddon that their iust destruction, Revel. 19. may, much against their inten­tion, minister matter even of an Ebrew song: in a sweete and high tuned Halleluiah.

26. Their other obiection, is, the manifold Sectes which have sprung vp with the revived light of the Gos­pell: each contrarie to other, and, all stoutlie acclayming the prerogative of truth. And, O, howe our adversaries doe heere applaud themselves, of their vnitie, and, how skoffinglie they exagitat this (as they call it) our distra­ction and multitude of opinions, so, as, one of them, in a faire, but faintlie fought, challenge, sent to the Ministers of Scotland: at the end of his weake wrestling, minding to finishe it with a deadlie blowe, concludeth his dis­course in a good tale faire tale, forsooth, of this our di­versitie: which, for the greater force, hee fetcheth from [Page 57] a tippling Taverne in Germanie, seeking, belike, in Vino veritatem. But, doe not these men erre; because they know neither the Scriptures nor the power of God? yea, though they themselves bee Ministers of Satan his deceit, and men of his right hande, yet, are they not skilled to dis­cerne his slight and malicious maner of working: Might not this, wherewith they reproach our Churches, have bene laid alse, yea and more iustlie, against the first out­going light of the Gospell, and primitive Church raised thereby? yea, was not this, then, the common accusati­on thereof, in the mouthes of all ignorant and earthlie men? for that, even with the beginning and prevailing light of the Gospell, Euseb. lib. 3. Ecclesiast. hist. ca. 20. & libro 4. cap. 7. Sathan stirred vp such an infinite number of detestable heresies, and prodigious opinions, abhominable even to any naturall man of stayed witts, and all, vnder the name of Christianitie: that, there­vpon, without more sifting or tryall, the worlde was stirred, madlie, to reiect and condemne the whole pro­fession: and, with sword and fyre, to persecute it as a horrible Pest. Luk. 11.21. When Satan brooketh all at ease, then is hee at rest: but, if a stronger then hee come in to spoile his house, Revel. 12. then hee imployed might and slight. When, by the valour of Michael and his Angels, Sathan is thrust out from brooking a place in Heaven, then, commeth hee downe on earth, Luk. 10.18. with great rage: then, VVoe to the inhabitants of Sea and earth. For, being, by the power of the Gospell, cast out of Heaven, and falling downe, thence, as lightning, then, seeing hee can not brooke a roome in God his house, hee, furiouslie, mistrammeth his own. When hee can not keepe downe the light of the Gospell, nor, by all his guyle and malice, obtaine, but, that pre­cious pearle must come foorth: his next endeavour, is, to cast in, therewith, such a multitude of counterfaits, as may make the vpright pearle either hardlie to bee discer­ned, or then, with the rest, to be esteemed all alike false. so, to divert mens heartes from it. This their obie­ction, then, maketh so little against the Gospell, as, [Page 58] it sheweth evidently, by this angrie busines of Satan, that he is, indeed highlie chafed. and therefore the wyse hear­ted ought the more diligentlie to search after that preci­ous pearle, the manifestation whereof so breeveth him, & for that true and vpright money, which hee laboureth a­mong the mids of his counterf [...]its and false coine to con­ceale, [...]r then to discredit. When Satan by the beast of his throne and authoritie, brooked all: then, was that [...]ase and vnitie whereof our adversaries glorie. Revel. 17.17. For, God had put in the heartes of the Kings of the earth, with one consent to give their Kingdomes to the beast, till the wordes of God were fulfilled. Sahtan never invyeth vnitie in errour, nor zeale in a false religion. If vnitie, simply, without respect of that, wherein parties are vnited, were a note of the church, then might hell vindicate to it selfe that title. Math. 12.2 [...]. For, the Deuills have an vnitie, and Satan his kingdome is not divided against it selfe. Brigands, conspiring to shed blood, and having one purse, Proverb. 1.10. & [...]. are vnited. It is then vnitie in truth, and not a conspiracie in errour or brotherhood in evill, which men may glorie of. As, at the first publishing of the Gospell, Sa­than was put besides his possession, and, thereupon, stirred vp swarmes of herefies: so, having, once again by the beast of his power, gotte his throne erected even in the Temple of God, & brooking al peaceably therein: when, again, the litle, Revel. 10. long closed but at length opened & sweetly swallow­ed, booke, gave hability, by the right [...] to examin him & cast him out: Revel. 11. then, he returned madly to his former policie. Thus the sorcerers of Egipt, to discredit the works of Moses & [...], [...]xod. 7 did work the like: and, thus, ever, the invious one, with the good seed, soweth in his [...]ares. But all this maketh so litle against the truth, Math. 13.24 that (by the cōtrarie) the vertue & power thereof a [...] so much the more clearly manifested: In that these, who are the Sinagogue of Sathan ( calling them­selves [...] and [...]re not) ar evē forced to come & worshipe be­fore the feet of P [...]il [...]ia: Revel. 3.9. and are compelled to know that God loveth her, in that shee only is stablished, and made a piller in the house of GOD, which shall goe out no more: [Page 59] and, shal, at length, beare away the name of the true Church written on her evidently with her Lord his finger, even of the true and new Ierusalem from heaven, in despyte of all this slight of Sathan. Wheras all counterfaits, calling themselves Iewes and are not, shall, either come and worshippe at her feete, or be cast out of God his house, & lose the name which they doe falslie vsurp. In one word, though al the Inchanters of Egypt (strengthened with all both the craft and power of darknes) should make, Ex. 7.1 [...]. apishlie, to imitat Mos [...]s, yet Aaron, his Rod shall, alwayes, devour the Rods of all inchanters. Even truth, shall, both discover and cōsume errour in the end. And this vertue, in the truth now preached, all, who with single eyes, looke on things, may evidently perceave: and so much the more, as, in litle outward strength, walking in meeknes and patience, and oppugned with all wordlie power, and great pryde and bitternes, yet, in despyte of all opposition, [...]t prevaileth. Glorified be the Lord our strength.

27. All, whatsoever our adversaries lay against vs, & wher­by they syle the eyes and beguyle the mindes of the simple, being lookt on with iudgement, is founde but meere Sophi­strie and cavillation; so as they have to bring more solide stuffe, if they would spoile our Pastours of all lawful calling, and vs of any true church.

28. We plead ordinarie vocation for our Church, in com­mon, and, this, because so it is, and not, for that of absolut ne­cessitie it behooved to be so. Neither speak I thus, as partial­lie caried to maintaine the credit of some particular men, whose defect, herein, (if it were any) could never preiudge our Churches. For mine owne part, as, in all sobernes and cleannes of heart, by the gift of GOD, I have beene carefull to know the truth, so, was I never much curious to inquire of the particular state of our first mens callings. Which, whether it were ordinarie or extraordinarie, and, that, whollie or partlie, in some men or in all, as it matereth litle o [...]othing (in so great & extraordinarie a worke wrought by their mi­nisterie, as is the discovery and conviction of Antichrist, sit­ting masked in the Temple) so is the disputation thereabout, [Page 60] but idle and childish. For, if ever any such evill and confu­sion did befall the church, as that, for reformation therof, any extraordinary dealing was requisit. The vsurpation of Anti­christ, most of all other: as I doubt not but God, accordingly, shewed, in some, either persons workers, or works of persons or both. I approve our men who sustain our ordinarie voca­tion, in common, but, who plead so for it as a point absolutly requisit for approoving our cause, and in such a case of the church, doe place al defence therein: in my iudgement, they doe, wronglie limit the holy one of Israel, against both the priviledge of his power, and his vsuall manner of dealing in such cases. And, who defend our first mens callings to have bene partlie ordinarie, partlie extraordinarie (whither that some extraordinary persons were raised by GOD, or, that, ordinary persons were, by him, stirred to extraordinarie mo­tions and actions (I think, for me, they have fallen vpon the right defence: and which is both most agreeable to GOD his honour and manner of working, and also most strong and honorable for our church and cause.

29. And, these, now, forsooth, are the invincible ar­guments, in confidence whereof, they are bold to offer, that, if wee can bee able to maintain the lawfulnes of our cal­lings, and, that, so wee have any true Church: they will, without any more doubt or disput, about other points in controversie, joyne in communion with vs. But, certainlie, if truth bee with vs, and they, consequentlie, bee heretiks, they jangle with vs, impertinentlie of outward calling: the ha­ving whereof, as it will never justifie errour, so, neither will the defect thereof bee ever a relevant exception against truth, Math. 7.18. Mark. 9.4 [...]. Luk. 9.5 [...]. clearlie, convincing it. For an evill tree cannot bring foorth good fruit, nor a good tree bring foorth evill fruit. And, whosoever is not against vs, is on our part. And, if our doctrine may be prooved false, why make they such adoe about, calling, or why, thus flee they the tryall of the cause, and goe not the neerest and plainest way, to justifie themselves; and to be­reave vs of all defence? An evill conscience maketh men to seeke subterfuges. And, as they bewray it, evidentlie, in [Page 61] this their quarrelling of our vocation: so, when, in course, they are put to their defences, they manifest themselves yet more.

30. When, by cleare scripture, we proove their Pope to bee Antichrist: to free him of that blot, albeit they be other­wayes extreemelie impudent and malicious, in forging false criminations, and calumnious slaunders, yet, with all the ingyne of hell finding none other, vpon whom to lay over the staine of that odious title: they are faine to refuse that hee is yet come: and, that, when hee commeth, hee shall openlie overthrow all true worshippe, and obtaine rule over the whole earth. Rhemists [...] their anno­tations vpon the 17. of the Revel. Yea, some of them are so straited by evident truth, that, with pale faces and trembling lippes, they are forced to confesse, that probablie, hee may expell the Pope from Rome, and Domine there. And, shall, so strangelie destroy all truth and true Professoures, as, for­sooth, Enoch and Elias must returne (I know not whence) to fight with him, and to bee killed of him. Now, in this case, I pray you, where shalbe all the long boasted of pre­rogative of Rome, and of Peter his chaire; whereto, against vs they infalliblie doe chain all truth? Where shalbe these goodlie and true promises; which they wronglie wrest, and falslie vsurpe against vs? Where shall, then bee the notes of vniversalitie (in their sense) multitude, visibilitie, per­sonall succession, and externall maiestie and Pompe? If these, bee the certaine and infallible notes of the true Church; how faile they at any tyme? Or, if, as they them­selves confesse, in Antichrist his vsurpation, the case shalbe such: why see they not that, vainlie, and absurdlie (for eximing their Pope to bee that Antichrist) they obiect to vs, as impossibilities, and horrible blasphemies; these same, yea much smaller things, then they themselves grant, that, in Antichrist his vsurpation the Church must suffer? If, when Antichrist commeth, multitude, visibilitie, and vniversalitie shall bee with him, if all personall succession of Pastours shall so farre faile, as, that, for pleading the truth, Enoch and Elias must come from another world against him: [Page 62] if, the church then shall, not only in truth and true professors, but even in all publict ensigne of profession, bee invisible: if he shal (possiblie) sit in Rome and peaceablie brook all: why (in the disput about Antichrist) are multitude, vniversalitie, personall succession, and visibilitie, still laid against vs? Why is ruinous Rome as an infallible rock opposed, for al defence, vnto vs? and why see they not, that by their owne confession, they must otherwayes vindicat their Pope from that blot; & that wee have, but, to cleere, whither the Pope bee hee who was to come, or, if we must looke for another? If they would pretēd the short space of the churches defect vnder Antichrist (according to their dreame of three yeeres and an half (yet, how doth the truth of God his promise consist (as for their owne defence they interprete) if it faile but one day? or, if he may and shal, in a totallie prevayling evill, whereby, not onely truth, but also al pretence and profession of Christiani­tie is overthrowen, yet, preserve both his Church and pro­mise to her, three yeares and an halfe, why might he not alse well, and vnder the vaile of permitted profession, much bet­ter, for many ages? and if vnder their imaginarie Antichrist, directlie impugning Christianitie, and advowedly exalting him selfe against GOD and Christ, whose name he shall not so much as pretend, yet, both truth and a true Church shall lurke three yeares and an halfe: how much more (vnder him, who, of a degenerating succession of ordinarie Pastours, pre­tending Christ his name and power, &, who did not become extreamlie evill at once, but by degrees, mounted to the height of impietie, masked in a Mysterie) might the true Church, vnder the common ensigne of profession, have lyen long hidden? For where deluding simple minds, they affirme, that Antichrist must be one singular person, (because in scripture he is named [...] (that Antichrist the ad­versarie, and the man of sinne) they proove exceeding either childish, or shameles cavillators. Might not the 4. Kingdoms of Babel, Persia, Macedonia, and of the Seleucides, prophecied of Daniel, Chap. 7. have, by this reason, excepted, that the foure beastes there foretolde, could not bee meaned of them, in so [Page 63] farre as in each of their Kingdomes was a succession of mo [...] persons then one, and these foure beastes are of the Prophe [...] interpreted, to bee but foure kings? Who would hereby refell any affirming that there is but one great Turk, because that from Ottoman many divers persons have succeeded in that Empire, should he not prove but a ridiculous sophist, reaso­ning from one in seat, state, succession, and subrogatiō, to one in person? the seat hath but one person at once, who by rea­son of succession dyeth not. It is the Pontificality which we challenge, & not personallie, Pius, Leo, Paulus, or Clemens. And, to how hard shiftes our adversaries are driven in this point, it is easie to perceave: when, to pul mens minds from espying their Pope, they propone to bee exspected such an Antichrist, as, comming, could not, possiblie, in all his three yeares and a halfe, find three phrenetick fooles to be his followers. As if, foresooth, one, directlie damning all Christianitie, openlie blaspheming the name of God and Christ, and impudentlie and advowedlie, challenging to him selfe all diuine honour (in such daylie growing light of the Gospell, and settled knowledge of God) could possiblie in three yeares & a halfe roote out all religion, and subdue all nations of the earth. in which space, a verie deliver single man in fulnes of bodilie strength and continuing vigour, yet were scarce able, with all possible speed, vpon a wager, to survey them. And, that they should not appeare vnresolved, forsooth, in such important matter (without so much as any mine of Scripture warrant) they will have him a singular persone of the tribe of Dan: Revel. 20. who (albeit it was the honour of faintes a thousand yeeres, that they receaved not the beast his marke) yet, shall, in three yeres and a halfe, 2. Thes. 27. Revel. 13.11. & 17.5. immediatlie before the day of iud­gement, begin, accomplishe, and end, in open and avowed impiety, that mischief: which, (that in the own time it might come foorth, cūninglie & covertlie masked vp in a mysterie) Satan, in all deep deceipt, was working since the Apostolike times. and, thus, whereas God hath reserved to him self alone the knowledge of that last day, which shall come as a thiefe in the night, vpon a sleeping and secure world: these men, [Page 64] set vpon it so faire & conspectible a mark, as, either no Chri­stians at all, shall, at that time, be in the world, or then, they may alse well know, and calcule that day, as we doe, now, Christmas. namely, having so iumpe a space of yeares and dayes, and so notable coincident cases, as the returning of. Enoch and Elias, their slaughter, and miraculous resuscitation. But, it is not my purpose, here, to handle this point of mat­ter, either for prooving their Pope to be Antichrist: or to re­fute these their foolishe dreames. for more full resolution whereof, and, of ought else, that from that booke may ap­peare here, of me to be too shortlie touched, I referre the rea­der to my commentarie on the revelation.

31. The waxing light of the Gospell, dayly more & more discovering the man of sin, maketh our adversaries to paint out Tragelaphos & Chimeraes. wherby they may stupifie & de­taine foolish hearts in expectation of such an Antichrist, as shall come, I warrant you, ad grecas Calendas: some thousand yeares after the Iewes have gotten their, long, but, vainlie lookt for, Messias, But, as these shall never get another Christ then whom they pearced, so, neither shall the others, any Antichrist, but whom they follow. The Iewes, in God his mercie, shall, yet see their true Messias, and mourne for him: Our characterized adversaries shall follow, still, blindlings, their Abaddon, to the lake of fire and brimstone, & waile, then, with him. And, they are so anxiously carefull of their credit herein, that, for holding, still, simple mindes in a maze, least, longing, perhaps, they should looke more nearly, and so, with setled senses, espy the Dragon his mouth vnder semblance of the Lamb his hornes: some surmise, for intertaining exspe­ctation, (of one, never to come) must be brought, nowe and then, from the East: of som dumb Devil borne at Babylon, and begotten, forsooth, betwix some feind or farie, and a devised Daniel, who hath I warrant you, two thousand years agoe, lost all the writings of his genealogie. It is not so strange, that these men, whose filthines & shame, the glorious light of the Gospel hath so farre detected, that, now they see no remedie, but, desperatly to passe all bounds of shame, should therfore, [Page 65] so impudentlie delude the Worlde, with such foolishe fan­tasies. but, it is both wonder and pitie, in so cleare light of truth, that, still, so many should be abused with them. a iust punishment of the careles misregarde of that light which is come in the worlde; but the worlde loveth darknes more then light. And howsoever some of the Auncients, whose tymes & perception were farre remooved from the know­ledge of these mysteries, in a slender and careles considera­tion of them, did fall vpon some points of these fonde specu­lations: yet, nowe, when not only knowledge is, with course of time, increased, but also the eventes have made things cleare: it is not only a maigre defence, but, bewray­ing, also, evidentlie, perversenes of mindes, and guiltines of conscience, to runne to such doting dreames, and ridicu­lous raveries, as, albeit they were not refelled by cleare Scripture, yet, were fitter to bee an addition to Rables, or to make vp the last booke of Amades de Gaule, then to bee re­puted profound pointes of Christian wisedome.

32. Thus have I shortlie answered the maine obiecti­ons of our adversaries, which, as, an vnresistable ordinance, they proudlie plant against our callinges and Church: and, finding nowe, their batterie directed, speciallie, against that quarter, wherein our Lord and Captaine hath assigned mee a station in his service (for that, by reason of our weak fortification, and their great inwarde intelligence, they conceave great hope of an easie surpryse on that part:) I have, as becommeth, albeit a weake, yet a faithfull soul­dier, hasted to the breach, with such armes as came to hand. That, if, perhappes, the courage of our weake once hath beene, in any degree, dismayed, with the terrour of this recent alarme, yet, finding the ennemie effronted, their heartes may bee, thereupon, so farre stayed, as to stande and perceave, that all this supercilious shewe of a fierce assault, is but a vaine, and weakly backed bravado. which, to offer vs with a newe and high morgue, our adversa­ries have newlie bene animated, by their late supplement of fresh [...] forces from beyond sea. who, & their cuilliers, what [Page 66] disposition they are of, is evident by this, that they are puffed vp, and made more insolent, with that, which, iustlie, hath dumped in a deep sorrow, all true hearts of both the Ilands. and the daylie surmises, from them, of yet, moe doolfull e­vents, with the cursed hope whereof, they can not dissem­ble but they are tickled: (albeit, all praise to God, yet found false, & we hope in the Lord, shall stil prove) yet, they clear­lie shewe, either what plottes they are on: or, with what plotters they have intelligence: or, what practises, pernici­ously performed, would chiefly chear their poisonable minds.

And, now, howsoever I be in a weake guerison, not the strongest of all, yet so stronge is the truth, and that Lord, in whose strength, and whose cause I plead: as I hope that, even heereby the deceit and imbecillitie of these their obiections are so clearelie discovered, that the judicious and free hear­ted Reader, shall remayne satisfied: and, even our simple once hearts strengthened against our adversaries high boa­sting. To men of corrupt minds nothing is enough. Neither is our labour for any either ecclesiasticke or (as they terme them) lay persons, of that Antichristian body, which have receaved the beast his character, and are not reclaimable: who, deceaving, and being deceaved, waxe worse & worse: and, compassing sea and earth, and with lying and murthe­ring (to vphold their tottring kingdome) madlie mixing all, doe evidentlie bewray, what spirit they are of. but, they shall prevaile no longer, for their madnes shall be manifest vnto all men. As for such, whether ecclesiastike or lay persons, among them, who are, in simplicitie of heart, and blind zeale miscaried, having but the name or number, but not the character of the beast: we both pittie them and pray for them, that the Lord would open their eyes and put in their hearts to come out of Ba­bylon, least they be partakers of her iudgements. for, her plagues shall come in one day. even the Lord will cut of all lying lippes and the toung that speaketh proud things.