followers that now are come to make Pastors and Doctors without any Imposition of hands for so was Fr. Iohnson and M. Greenwood made of some in London True it is that about some fiue or sixe yeares after Fr. Iohnson comming to Amsterdame had handes there imposed by the lay people his owne children they know who then writ against it contrarie to the Apostles Canon which runnes thus Without all contradiction the Lesser is blessed of the Greater And so without all contradiction the Father asked the Children blessing and so his or any the like ordination more Antichristian and more crosse to the Canon then any Ordination issuing from the Pope euer hath been I know they will for them selues plead thus In the beginning of a Church the case is changed For seeing there is no other Minister to ordaine the people may doe it as in Numb 8. The Israelites lay hands vpon the Leuites I answere 1. First it can neuer be prooued by Scripture that of Christians there ought to be such a Replantation though a Reformation 2. Second hee after so many yeares comming by his Ordination it must follow that before hee was no Pastor but a priuate man and so a prophaner of Gods ordinaunce 3. The Israelites did that they did vpon a direct precept from God so did not the Lay people in this For as the Ministerie of the New Testament begun without all Lay-ordination Christ himselfe installing the first and they installing others so neither to the Lay people was left any such necessitie seeing there should alwayes be a stretcht out line of Imposition so well as of Baptisme 4. Fourthly the Israelites doe not there Ordaine the Leuites for neither any Leuite might nor yet durst he come vnto the Alter vpon that laying on of handes Their laying on handes was but their Approbation as sometimes holding vp of hands and scrutinie of voyces be for the Ordination came after that as Peter Martyr well obserueth when as Aaron the Hy-priest takes them at the handes of the people and then with his handes shaketh them before the Lord and to the Lord giues them And thus the Separist is to seeke for a Minister notwithstanding whatsoeuer is sayd of H. l. for the lacke of that Ceremonie Vnto the sayd Laying on of handes it is not of absolute necessitie to haue moe or fewer handes And therefore it is that sometimes all the Apostles doe it as in Act. 7. for in Act. 1. we read not of the Ceremonie and yet well may be it was vsed so well as in Act. 13. 3. so sundry of them tearmed a Presbyterie in 1. Tim. 4. 14. Sometimes againe it is performed by two as in Act. 14. by Paul and Barnabas Sometimes by one there being no other to assist as by Timothy or Titus in their places The equitie whereof was deliuered by Moses when as Aaron alone Ordained the Leuites as Aaron himselfe was before ordayned of Moses And so betweene the Mother and Daughter Churches the Harmonie still holdeth For Deacons there is required in Act. 6. that 1. they be men of honest report 2. full of the Holy Ghost and of Wisedome And in 1. Tim. 3. hee presseth them two in moe particulars The very proportion of qualities considered it can neuer reasonably be thought that such diuine guifted persons should onely attende on Tables or in taking and giuing a litle Money or Meate to the poore There need no such wisedome and learning for that And when it is further remembred as afore that some of the 70. Disciples were chosen to this Deaconship and they being all of them Preachers it can neuer enter into the heart of a reasonable man to thinke that they should be pulled downe from an higher Chaire to a lower Nam qui prouehitur prouehitur a Miâ—oâ—j ad Majus Doubtlesse then they as their name signifieth did seruice not onely to the people in case of Meate and Money but also to the Bishops in the case of Doctrine and Sacrament And hereof we are further assured in that all Antiquitie puts no other kind of Deacons into our hands and for such respect doth diuers times call them Leuites And thus the old and new Testament is still more harmonious If since the Ten grieuous Persecutions the Ministers of the one and other Order haue come in the world to greater estate in outward thinges a grieuous thing to soare eyes what wonder is it when for 300. yeares after Christ the Church was vnder the gouernment of Heathen Tyrants enemies to Christianitie Soone after 300. yeares Constantine the Great became Christian by whose example and motiue many inferiour Kinges became Christians also Whereupon followed freedome of the Fayth and peace and plentie in all Churches Then our Fathers counted it an holy duetie to builde materiall Churches and to endowe the Spirituall with euery good thing wanting True it is that such temporarie blessinges haue since that time been foulely prophaned What then So hath Heauen and Earth and all their continentes shall we therefore spurne at the creature Indeed while some so spurne others sacrilegiously snatch to themselues all To the Minister it should be but an Idolathite but to my Church-robber it is a very good commoditie The Fathers giuing they say did sinne and the Sonnes snatching all away it may be to maintaine a Hound an Whore they must be sayd to commit a vertue But while I liue let me imitate that supposed vice of my Father rather then this vncouth vertue of my Brother CHAP. ix Touching Word and Sacraments THE Word whereabout the Minister is to be imployed is that Booke called Bible of the Greeke word Biblos a Booke as being the peculiar Booke aduanced aboue all as Israel aboue the Nations This Booke is distinguished into two partes Old and New The Old part contayneth not all the wordes that God spoke to the Fathers and Prophets but the substaunce of all which he spake vnto them till the promised Messiah came The New part commonly called the New Testament it contayneth likewise a substaunce of all Gods Will deliuered thencefoorth by Christ and his Apostles or neare followers The Old part was written in Adams tongue the language of succeeding Israel The New part was written in the tongue of Iauan the fourth Sonne of Iaphet it beeing in Christes time a tongue very vniuersall This Booke being a Creature and in the handes of sinful Creatures it necessarily followeth that sometimes it is likely to vndergoe some iniurie Yet such is the watchfull prouidence of God ouer this his Booke as stil it hath been preserued to the Churches assured comfort magre euery Epimanique Tyrant and Heretique The Minister out of this Booke is to take knowledge of Gods Will for workes of holynesse and righteousnesse and afterwardes deliuer the same vnto the people specially euery such day as Saint Iohn calleth the Lordes day But because no Minister since the Canonicall writers that is since the
a number would not goe to meate if a few were present of their faction but there must be a kind of Sermon Maister Barrowe himselfe euen to my selfe telling him that Maister Penâ—y did vse that fashion of Preaching did exceedingly dislike it saying of that and of some Pin-sellers and Pedlers that then were put to preach in their Thursedayes Prophecie that it would bring the Scriptures into mightie contempt Maister Henry Smith in his Sermon vpon Despise not Prophecie did taxe in his time that addle-headed discoursing saying that it was the readie way to bring into contempt both Prophet and Prophecie But Vzzah hath been smitten of God for so touching the Lordes Arke that whosoeuer runnes by may read as in great Capitall letters Perez Vzzah and therefore I leaue it But what speake I of Contempt of Ministers Actum est de capite the whole bodie of the Church is accused for an Harlot yea for such a one as neuer was betrotheâ— vnto Christ but prostitute vnto spirituall fornication a cunabulis from the very swadling cloutes Minxerit in patrios cineres Schismaticus ille To whom I say with Agur The Eye that mocketh the Father and despiseth the instruction of the Mother let the Rauens of the valley picke it out and the young Eagles eate it The premisses considered it remayneth that with Nehemiahs people we doe the worke of the Church with the one hand and with the other we hold the Sword With the Cranes let vs watch by turnes rest by turnes Let no man seeke his owne but euery-one anothers good In being one against such as will not be at one we shall as in the Parable compell them to come in or force them to silence Controuersias aut jus aut vis finit And so casting my selfe into your brotherly armes with reference of these my labours to our Churches iudgement I humbly bid farewell Norborne in East-kent the 6. of Aprill Anno Domini 1609. Your Brother in the worke of the Gospel HENOCH CLAPHAM TO THE ORDINARIE READER TO read with profit and otherwise thou had better neuer read these Rules are to be followed 1. First beware of a preiudicate affection an euill forestalling the grace of God barring the doores of mercie against such For we should not dare any thing against but for the trueth 2. Secondly desire of God that in trying of all thinges thou mayest keepe that is good Otherwise with the Spider thou wilt fashion Poyson where the painefull Bee would cull Hony 3. Thirdly marke diligentâ—y the Argumentes and Reasons whereby any poynt is prooued And consider whether they be Essentiall and to the matter or but Paralogifmes or seeming fayre Colours which we tearme Sophistication In disputation about the Beeing of a true Church it must be well waighed whether speach be had of such a true Church as is Visible and knowne plainely of man or of such a true Church as is Inuisible and so onely knowne of God For though we may hope well of such as we see and know yet God knowes who are his And then if the Question be about the true visible Church it must further be considered if so it be a true visible Church setled in orderly constitution or as yet vnestablished or not yet constituted for euery of these Churches though true Churches be differenced one from another by some substantiall marke or propertie peculiar to the owne kind In disputation about Ecclesiasticall policie or Church-discipline it must at first be examined whether speach be had of that which accordes generally with euery true Church and that 's th' inward regiment of the Spirit wherevpon Christ sayth The kingdome of God is vvithin you and the Psalmist that the Kings Daughter is all glorious vvithin and therefore not to be poynted at with Loe heere loe there or it must be waighed if so the discipline be externall and outward And if that then whether of such pollicie as tendes barely to the Being of a true visible Church stablished or vnestablished in whole or in part c. Otherwise thou shalt swallow Quid for Quo and when the question is of Myles the answere will be of Plummes In the lacke of such a Spirit as should discerne betweene thinges that differ it comes to passe that Schismatiques exceedingly seduce poore plaine people describing a Visible Church by such scriptures as properly appertaine to the Inuisible wherein all are really holy and when the question is of Discipline Essentiall they cast in scriptures that speake of that is onely Accidentall as if there were no difference betweene the Maine and the By betweene that is naturally perpetuall or but temporarie fitting some one time Againe if question be about True Ministers the Schismatikes propound for a marke thereof the verie perfection of the Lords Canon as if he could not be a True Minister except he were Perfect as if there were no difference betweene a true man and a man that is perfect in euery ornament of Nature And yet when the Perfectistes haue done that the very best Minister they can make is to be conuicted of imperfection Besides ìf question be made What is the Gospell or what is the contrary thereto namely Antâ—christianisme They determine neither of them by that which is Essentiall but by some Accidents which tend not simply to the Beeing thereof but to the Decking of that Beeing the most absurd kind of Sophistication that can be In a word they deale as sillily as if one should define a man not by the veritie of Body and Soule but by so many Haires of the head or so many Nailes of an hand or by hauing more or fewer Garmentes vpon him of this or that fashion If thou know what I haue sayd then thou art the fitter to iudge after reading If not then read but iudge not For he that giueth false iudgement doth make himselfe accursed And so beseeching God to giue thee vnderstanding in all thinges I leaue thee and my labours to the blessing of the Almightie TO THE VNCONSCIONABLE READER ARt thou an Atheist and so mockes all Religion Then I leaue thee to thunder and lightning vvhereby some auncient Atheistes haue been forced to feare and to acknovvledge a soueraigne diuine povver ouer the Creature Art thou of some Religion VVhat a flouting Papist Then I leaue thee to thy mother Rome As the last Iericho by Hiel so it vvas founded in Blood by such as had sucked the milke of a VVolfe at least of a vile Harlot and it goes on in Blood as vnable othervvise to be continued VVitnesse not onely many bloody massachres a broad but many sanguiuolent attempts of late heere at home Specially vve can not forget thy late Guâ—pouder treason vvherevvith thou didest couet to mingle vvith our blood the blood of thy Parents yea of men of thine ovvne Religion Hovv then should any Euangelicall vvriting content thy Idolatrous iudgment Art thou a Separist One that no
that one place was the other Commaundement enforced Nay the Apostle vnto Timothy as opposing to that sayth that now It is lawfull in all places to hold vp pure hands without wrath and doubting The Commaundement therefore in respect of the execution was plainely Temporall and as such an Idolatrous House stood opposite to that one-place so Ceremoniall And indeed it well and aptly taught that we should dissolue all conuentions of Schismatikes and Heretiques for bringing them to vnitie with the one Catholique body of Christ Iesus Wherewith let be remembred first that Euery creature since the remouall of the partition Wall which stood betweene the sew and Gentile it is made holy by the word and prayer Secondly for Vse it is lawfull to them that be sanctified and so hold it lawfull To deny this is to Iudaize and in effect not onely to say that the CHRIST is not come but also to blaspheme the libertie whereto Christ hath made vs free Thus the Diuell vnder the colour of Synceritie labours to annull Christianitie But if a man should let the former trueth of doctrine passe and then should put them to prooue that all our materiall Churches were from the very roote Idolatrized should he not put them to an endlesse businesse If they say that from the first Stone they were dedicated to some Idol-saint it is more then they can proue howsoeuer since for distinction sake or otherwise they haue had some Names put vpon them But admit it from the begining of their very Forme what reason can there be of vnlawfulnes to pray in them more then of praying in Amsterdams Churches librarie except they there study without Prayer and then it is like to be but a prophane study Or their praying in S. Annes S. Giles or S. Mâ—udlins parioche be it at bed or at board seing these Parioches were dedicated to such Saints as Anne Giles yea some of them to the Paternoster Creede Aue Kyriâ— whereof comes the word Kyrk If they answer that no doubt they may do this so well as Iudahs Prophet Preached before Bethels Alter or S. Pauls vsage of any deuotion in the Ship dedicated to Castâ—r and Pâ—llux I replie euen as lawfull it is for vs to pray in our Churches howsoeuer froÌ„ the foundation deuoted But the ground of such lawfull and well doing rests neither in their or our action But in this that so we do according to the former Doctrine it being a Doctrine according to godlynes directing vs to the true vse of euery creature But as To the Cleane all tâ—ings are cleane so To the vncleane and vnbeleeuing is nothing cleane For euen their â—â—indes and conseiences are vncleane So much of the Materiall Church considered from the Greeke * word Kyriake CHAP. iij. Touching the wordes Synagôgé and Ecclesia c. THe Septuagint that is the Seauentie learned Iewes or as Aristeas writes to his brother Philocratos 72. that is of euery Tribe sixe they at the request of Ptolemy Philadelph one of the Kinges of the South in Daniel did translate the Law into Greeke These in Moses vse the word Sinagoge for Congregation speaking of Israel not of the Tabernacle for if they speake of the Tabernacle then they write Tou martyrÃou of Witnesse not as we of Congregation It may be from the martyring of Beastes in that place whereby their fayth was witnessed to God-ward But in Leâ—iticus 8. 3. they ioyne both Synagogé Ecclesia togeather thus And assemble Pasan ten Synagogén ecclesias The whole Synagogue of the Church The writer of the Mà chabees-storie stiles the same Ecclesián pistôn The Church of Beleeuers In a word these two wordes Synagogé and Ecclesia be vsed each for other in diuine writing whether we intend thereby the place of sacred meetings or the people that so meete in these places 1. Synagogue for the place as Ioh. 16. 2. Act. 13. 14. with other places And Ecclesia for the place as 1. Cor. 11. 18. where the Apostle opposeth that place to their priuate Houses Compare it with vers 22. The like in 1. Cor. 14. 34. 2. Synagogue taken for a Conuention of people as before and also in Reuel 3. 9. And Ecclesia taken for a Conuention of people as afore and in many places of the New Testament yea for an vnciuill hurlie-burly as in Act. 19. 39. 41. called else-where the Beastes of Ephesus â— A certaine Auncient putteth this difference betweene them Ecclesia sayth he is a Conuocation and spokâ—n of reasonable creatures Capable of a calling But Synagôge is properly Congregation and spoken of Beastes of the flocke for such the Latines câ—ll Greges who come togeather rather by câ—action or driuing for so the Greeke word signifieth then by calling vnto as the â—â—rmer word importeth It must needes be graunted for pretty that he hath said but how fitting in Diuinitie it may be guessed by the vse of the wordes in the former allegations I conclude then that the Ecclesiasticall word Kyriake and the two Canonicall namely Synagoge and Ecclesia they all be of vs translated Church intending thereby as in the former Chapter An house of meeting specially for sacred vse or as in this Chapter more plainely they import a People so meeting For in this Discourse we are not to speake as Ciuilians in their Law but as Diuines in our Law CHAP. iiij Touching Church-people THe word Ecclesia or Church doth somtimes intend the whole mysticall Body of Christ Iesus contayning not onely such Christians as be here Militaâ—â— that is fighting against the Diâ—el world and flesh but also that part of the holy Armie which hauing in the last act of life trod Satan vnder foote are now in Heauen Triumphant In some good sense the good Angels Our Fellow-seruants and of our Brethren the Prophets may be put into the Churches Albe But seeing by Church we properly vnderstand Mankind with whose nature he hath Communicated not with that of Angels I therefore in this Discourse must so be vnderstood And passing by the triumphant Church as they haue passed from the Sanctum here to the Sanctum sanctorum aboue we are to consider this Militant Church as it is Knowen to God or as it is Knowen to Vs. As it is knowen to God so The Lord not we doth know who are his And in that sense the Church is to vs inuisible or vnseeable As it is knowen to vs so it is like vnto Noahs Arke containing not onely a reuerend Shem but an hollow-hearted Cham not onely Beastes cleane but also vncleane Or it is like to the Tabernacles Sanctum where were not only holy oblations but also some ashes and light-snufs which were to be cast out of the Sanctam Againe this Militant Church is to be considered not onely in the Whole for which it is called in our Creede The Catholique Church but also in the parts whereof euery Society is termed a Communion of Saâ—â—tes By which
phrase the Brownist vnderstandeth ordinarily a Society of People Really Sanctified for the whole testified in obedience to the whole of Gods will reuealed Such a Communion can they finde me one In Adams few it was not so In Noahs Eight it was not so With Rebeccaâ—s Twins it was not so With Israels Conuention it was not so With Iudahs assemblies it was not so With Christs Twelue it was not so With Corinths Church it was not so Fiue of Asiaes seauen Churches were not so And as for 〈◊〉 Philadelphia they be praised for the Generall of their obedience not for euery particular for In many things as the Holy Ghost witnesseth we sinne all That the Catholike Wheate-field or Church euen Christs possession through the World For by World there is intended the Earths Largenes as in Psa. 2. 8. that in it should be Weedes yea inseperable Weedes our Sauiour teacheth in Math. 13. from which parable may be obserued 1 That it is the Kingdome of Heauen neuer taken in the ill part as some times the word World is which is there compared 2 That the seed of the Kingdome is sowen through the World 3 That in the midst of that good seed the Tares be sowen and not without the Church as some Schismatikes would 4 That such euill is sowne when Christs seruants are a sleepe into the midst of Gods temple the aduersary so got 5 The Seruants awaking see these personall Euils keeping-vnder the personall Good And therefore the euill ones visible euen as visible as the Wheate and not onely Hypocrites as some badly haue taught 6 A purgation of all such Visible euill cannot with the Churches good be made till the Lord in the worlds end do come vnto iudgment And therefore meane time to be permitted which without rending the church cannot be seuered That for the estate of the Church Catholique That a Particular Church is no more priuiledged then the Totall or vniuersall must necessarily follow for that Sathan as an enuious man sowes his Tares Ana méson tou sitou euen through the middest of that Wheate his malice being no lesse against the partes then the whole as may appeare in Reuel 12. where not preuailing against that Woman hee goes and warres with the remnant of her seed And no maruaile it be so seeing euery particular person still sinneth whereupon still that petition is in force Forgiue vs our trespasses In which respect also it is that in Leuiticus is appoynted sacrifice both for the whole Congregation erring and for the partes of that whole as Priest Prince People So Gregories Decretall concludes Iudicium Dâ—â—veritatâ— quae non fallit nec fallituâ— sâ—â—peâ— iâ—nititur Iudicium autem Ecclesiae 〈◊〉 Opinionem sequitur quam fallere saepe contingit fallj â— propter quod contingit interdum vt qui ligatus est apud Deum apud Ecclesiam siâ— soâ—utus qui liber est apud Deum ecclesiastica sit sententia innodatus Particular Congregations are therefore called Communions of Saints or Holy-ones not because they all Really and indeed be such but for that they be called to be such as also haue vndergone the outward Signes and Meanes of sanctitie or holines Heereupon Israel became an Holy-nation though not al of them indeed holy So Israel after the Schisme from Iudah is called Gods sonne and Gods people and yet the most of them turners aside to grosse Idolatry which of all sinnes diuorceth froÌ„ God So the Corinths are Saints by calling yet amongst theÌ„ grieuous kinds of sinners both against Faith and good Manners This I speake not as the Schismatique raileth for iustifiing faults but for iustifying the Churches true-being notwithstanding such faults Let the Schismatique looke into himselfe let him search into the meanders and turninges of his heart and then let me see if he can say vnto God My heart is cleane there is no spot in mee If he be of the minde whereof one in Lyn-regis was that Dauid did lie of himselfe when he sayd to the Lord I was borne in iniquitie c. then I will say to sir Schismatique as I sayd to him I am too lowe to talk with one that is so hie Or as Constantine the great vnto the Nouatian Bishop Acesius Prouide thee a Ladde◠ô pure Puritane and thy selfe aione climbe vp into heauen CHAP. v. Touching the Churches Visibilitie in the earth OVR Sauiour saying that vpon that Rocke which Peter then preached and that was Christ himselfe hee would builde his Church against which Hel-gates should not preuaile cannot be vnderstood that hee speakes of this or that particular Church but of the Catholique body whereto himselfe is the Head For the Church of Rome it was chased away from that seat many yeares togeather by the Gothes and Vandales witnesse the Stories which cannot be gainesayd And no maruaile for from that place not onely proceeded the power whereby Christ was crucified but also whereby the great persecutions flowed for the extirpation of Christianitie Vpon which foresight no doubt S. Iohn hath left that Citie vnder the deepest curse in his Booke of Reuelation For the 7. Churches of Asia-minor which S. Iohn saw to be as Starres in Christes right hand a priuiledge neuer giuen to Rome they quickly vanished Which among other reasons doubtles was for keeping vs from tying faith to any particular place or person And if God spared not his owne peculiar people the Iewes but rooted them out for their sinnes sake what reason is there that he should spare any wilde branches inserted in the place of that naturall Oliue That promise therefore in Math. 16. must euen by euidence of Consequent be vnderstood of the Catholique Church which howsoeuer it might be beat downe in some part yet should continue in some other Euen as the Moone whereto she is compared might to some part of the Earth be eclipsed when to some other part she shyned brightly This I note against the Romanist which would not only tye the Church to some one place but also conclude that the Church hath beene to this part of the world alwayes visibly glorious Besides I conclude the Euer-visibilitie of the Church though in such defectiue manner for conuincing of some who haue not knowne how to answere the Romanist otherwise then by denying all visibilitie through some misunderstanding of some Scriptures in 2. Thess. 2. as also in the Reuelation Whereas indeed a great departure was to be made from the Fayth but yet meane time it should not cease to be Gods Temple though the Aduersarie vsurped a chiefe place in it for as S. Iohn foresaw some Trees should keepe greene in the Lordes court hauing the sauing Seale of Gods Grace printed vpon them And were it not so how should sauing Grace be conueyed vnto vs without new Apostles furnished extraordinarily from heauen And how should we come by Gods Booke contayning his written will if the Lord reserued not a Remnant
our soules Answere So in Math. 23. himselfe sayth One is your Doctor one is your Father and that Doctor himselfe sayth is Christ and that one Father is in heauen and therefore no one in the earth teacheth Christ is to be called Father Doctor When the Doctor of schisme hath opened Christs meaning let him but put the same key vnto his owne Obiection and the spring flies so open that bad eyed Leah running by will easily discouer his follie ¶ The other Presbyter or Elder for the Greeke word Presbiter is Elder in English he is as the Ordinarie Priest vnto the Hy-priest imployed in the Word and Sacraments also And therefore in Act. 20. 17. 18 c. one and the same persons be indifferently called Elders Ouerseers or as the Greeke words sound Presbiters and Bishops For that in 1. Tim. 5. 17. it is to be read thus The Elders that gouerne well are worthy double honour specially they which wearie themselues in the word and doctrine where the comparison is not betweene Elders some Gouerning some teaching but betweene Elders labouring more or lesse which caused Zuinghus at the first starting vp of such Lay-eldership in his expounding of the former verse to oppose vnto all Eldership sauing the Teaching Nor could Gualter see any vse of such sole Gouernours where the ciuill Magistrate hath his place Before God added the Ciuill Gouernour to the Church there might happily haue been some vse of such Lay-elders yet I see no Scripture for proofe of it but God giuing once Kinges and Princes to be of the Church the weaker gouernment might giue place And indeed the peruerse holding of a Lay-eldership as a setled function of Christes it hath ministred occasion to the Anabaptistes of thrusting the Magistrate out of the Church as hauing no vse of his sword within The Deacons are called to assist the Presbiters as Euangelistes did the Apostles and as in the Temple of Salomon the Common Leuites attended the Priestes Seauen such were ordained to the Church in Ierushalem but vpon the persecution of Stephen one of the seauen the Church being scattered Philip one of the Deacons comes to Samaria and there not onely preacheth but also baptiseth Vnto whom some of the Apostles repayred conferring vpon the Christians the guiftes of the Holy Ghost After that time Philip might well become an Euangelist and so be assistant vnto the Apostles as Iohn Marke was to Barnabas and Silas to Paul but before that he was but a plaine Deacon and as a Christian Deacon he so preached and baptised euen else where then in Ierushalems Church whereto he was at first ordayned Now leauing to contend about wordes which the Apostle forbids to Timothj what difference of ministerie is there betweene Apostles Prophets Euangelistes the extraordinarie sort and these of Pastors for so the new Testament Ministers be also called and put thereto also the Deacons which in Ephe. 4. may be very well meant in the tearme Doctors seeing Bishops and Deacons be the whole Ministerie in 1. Tim. 4. where the Apostle precisely describes the callinges as also in Philip 1. 1. where the salutations from the Apostle runnes thus To the Saintes of Philippj meaning the body of the people with the Bishops and Deacons intending the whole Ministerie in them two words What difference I say is there in the matter of their ministerie Apostle is in English One that is sent Whereto to minister the word and both Sacraments and so doth the Bishop Presbiter or Pastor All the rest minister the same word and preaching must also of necessitie minister Baptisme For the Deacon doing that as before and he being the least it followes that the greater had no lesse power to doe that specially seeing not onely in the Commission Math. 28. 19. Preaching and Baptisme be conioyned but also for that the Apostle euidently maketh Preaching the greater 1. Cor. 1. 17. and necessarily it must be so seeing the Word is greater then the Seale for that by the word of Fayth some soule can be saued without the Seale as afore but none by the Seale without the Word As for the Sacrament of Communion it can onely be ministred to a Communion of people and therefore cannot be fitly administred but by him that is Superintendent to such a Communion of people And that is by the Apostle that ruleth ouer the Whole or the Pastor that ruleth ouer a Part. Yet seeing Prophets and Euangelistes were to assist the Apostle and Deacons to assist the Pastor it cannot follow otherwise but the Maisters of the worke calling for the helpe of their Ministers they might also follow in the administration of the other Sacrament though not goe before as Presidentes And as the Scriptures intend all this so God hath preserued the true footesteps of it through all ages in the Churches which none but fantasticke Nouelistes can but admit with Reuerence And the not admittance hereof what hath it bgeot in the Factions Euen so many crosse opinions and vnresolued positions touching Callinges and duetie of Called as themselues begin to stinke in the nosethrilles of their owne Disciples Which sadly also obserued will cause the Ingenuous minded hereafter not so easily to blot and blurre the lines of Antiquitie As for the Widowes mentioned in 1. Tim. 5. they are not to be counted with Church-officers Once for that neither they nor any other Woman was to speake in the Congregation Besides for that the greatnes of their yeares being threescore before they might be receiued as also their impotencie of outward meanes considered ere they might be admitted do argue that they were taken in not so much to minister as to be ministred vnto Touching whom a most auncient Father thus writes Let not the Widowes be neglectâ—â— but next to the Lord see that thou doe care for them Such a Widow was Phaebe of Cenchrea and such a one vnder the Law Anna the Prophetesse some 84. yeares Widow who continued in the Temple night and day with fastinges and prayers An Apish imitation whereof the order of Nunns is in the Church of Rome As for Philips Daughters Propetisses that was a fulfilling of the Prophecie in Ioel. 2. 28. and a thing not common to the Church in their kind Vnto old mother Zion such was Deborah in the time of the Iudges and Huldah vnder the raigne of Iosiah Such a sweete harmonie is betweene the Mother-church and her Daughter whether we respect that is Substantiall or otherwise Accidentall Are they not then well helped vp that leaue the Analogicall frame of both Testaments for digging to themselues Cesternes that will neuer hold Water They should as Ieremy aduiseth haue stood in the wayes and so haue inquired of the good and old way But leauing these wayes of sacred tradition they neuer haue been able to find out the Good and old way deliuered in the Scriptures For as Agur teacheth The eye that mocketh the Father and despiseth the
instruction of his Mother the Rauens of the Valley picke it out and the young Eagles eate it Haue we seene the eye of iudgement put out of so many Schismatikes and will we not reuerence before Gods iudgement and take heed of Going out as our Sauiour premonished CHAP. viij Further Considerations touching Bishops and Deacons SAint Paul being to instruct Timothj an Euangelist and yet for a time after the Arch or Chiefe-Bishop of the Church at Ephesus as Titus was in Creete hee in the third Chapter layeth out the Qualification which is requirable in a true Christian Minister And this he doth first in a description of the Bishop secondly of a Deacon For a Bishop in English Super-intendent Superuisor or Ouer-seer vnder which tearme is contayned also the tearme Elder the first arguing the Dutie of his place the other the Grauitie of his yeares beseeming such a place for in the auncient Church our Mother none serued at the Alter till he were aged 30. yeares as our Sauiour would not enter vpon the publique exercise of Preaching till he began to be about 30. And then at 50. they were discharged the business of the Alter but meane time liued honourably of the Alter for this Bishop he sayth thus generally in the first verse That is a faythfull saying If any man orégetaj do appeâ—ite Episcopés a Bishopricke Epethumej he mindeth â—alou ergou a good or faire or commendable Worke. Intimating thus much that as it is lawfull to appetite an Episcopall place so the place is not more honourable then the execution of duties onerable that is burdensome In the second place he comes to his qualification touching which he propounds many particulars some Affirmatiue telling what he must be some Negatiue saying what he must not bee In the dispatch whereof he propoundes vnto vs a more perfect Bishop then euer Cicero did his Orator For his Minde hee must be apt to teach and no Neophyt c. For his Body he must be Kosmion composite ornate neat not slouingly and therein a true Micro-cosmos The translation Modest doth not fully expresse it And in this word there may be reference to the description of Leuiâ—s ministrie who were not to be mutilate bursten c. For Oiconomie he must be abled to gouerne in his owne house c. In a word he must be vnreprooueable vncheckable not onely of these that be within that is of the Church but also of these that be without Mee thinkes now I heare the Schismatique euomating this Obiection True he must be such a one but no Minister in England is such a one therefore no Mister of England a true minister I answere first by Retortion but no minister of Anabaptisme Brownisme Smithisme c. is such a Minister therefore no true Minister of them Secondly I answere by Explication thus In English wee vse the words Must and Ought indifferently for the same yet somtimes we by the word Must do inioyne a thing of absolute necessitie when as againe by the word Ought wee intend a duetie owing but not of absolute necessity to be done The Greeke word Dêj a word of one Syllable hath as large vse wherevpon some haue answered that the Apostle setteth out what a man the Minister ought to bee not what he needes must bee But this answere seemes vnto mee ouer-weake to vnderprop a crazie-conscience The impersonall Dêj as it comes of Dêo to bind so in this place it importeth that whereto the Minister is bound and tyed by the very law of God himselfe For as our Sauiour enioyneth in Math. 5. euery Christian to be perfect as the heauenly Father is perfect and yet so perfect none in the militant Church can be no not in that one particular of louing an enemie which there is pressed so here the like for a Christian Minister The consideration wherof caused the Apostle Paul to cry out and say Who is sufficient for these thinges Christian and Christian Minister therefore in this case are continually to runne vnto Christ and in him to seeke vp their perfection Ierome therefore very iudiciously and truely calleth it The Priestes Looking-glasse which beholding thereby shal be occasioned Dolere ad deformitatem gaudere ad pulchritudinem to sorrow for wantes as also to reioyce in graces proportionable Hereupon it necessarily followeth that as in a true visible Christian we considerd what was Essentially required to the true being thereof so must we as necessarily consider what tendeth to the Very being of a true Chrstian Minister That is done in a very few wordes For as there must first be in him that which makes him a true Christian so secondly there must be in him somewhat besides whereby hee becommeth also a true Minister And that is these two thinges Calling and Aptnesse to teach For the Calling seeing he is but an ordinarie Minister an ordinarie forme of Calling sufficeth and that can onely be had of the Church To such a calling appertayneth 1. Nomination of the partie 2. Election 3. Approbation of the partie 4. Ordination ¶ To Nominate and Elect if the Lesser may do it then the Greater much more may doe it In the Church of Ierushalem was generally so learned a people most being Iewes euer trayned vp of Children in the Scriptures as was Timothj the sonne of a Iewesse as no maruaile though the Election of Matthias and the 7. Deacons were committed vnto them specially hauing so many faire markes to shoote at as were the 70. Disciples and themselues also ready to further such Election ¶ For Approbation and Ordination that remayneth in other persons greater then the former And thereupon it was that not onely these of Ierushalems Church so elected were brought to the Apostles for Approbation of their choyse and Ordination to the worke but also S. Paul left Timothj in Ephesus and Titus in Creet for looking to the same thinges with speciall charge to Lay handes on no man suddainely Which imposition of hands the Apostle to the Hebrewes numbers for a principle of the Christian Fayth Which cannot be otherwise then by that signe some grace was intended as that the hand of God should be with the partie so lawfully called In which respect not onely Augustine but also Caluin Bucâ—r Melancthon and others are bold to pronounce it a Sacrament And what doth Dudley Fenner in his sacra Theologia lesse when as he writes thus And by this ceremony the chosen are confirmed as being by the hand of God seperate to the function and to be ordained with guistes which if they shall fulfill He is continually in all temptations to be present with them But otherwise to be by all meanes a sharpe reuenger The Choosers also are thereby informed that they receiue the man by the hand of God that to him they must be subiect Nor must it be slipped ouer that this of M. Fenners was M. Cartwrights also which well may bee pressed for curbing some their
Prophets and Apostles hath attayned to perfect knowledge in the former sayd two Tongues as also for that in euery Minister is some remnant of naturall dulnesse of heart as was in the Emauites for vnderstanding all that is written it so comes to passe for we but see in part and prophecie in part that many times and in many thinges we sinne all the Minister aberreth from the Canon that is from the Word which is the rule of Fayth And as one Minister so euery Minister whereby it comes to passe that no one vniuersall consent could euer be had for so much as the Translation thereof The Septuagint went farre from the Hebrew as it seemeth of purpose to collogue with the Grecian-heathen in somethings specially in computation of Ages The Greeke and Latine Christians as may appeare by the Fathers sent about multitudes of Translations to the offence of many Of late time the Popes of Rome haue set foote into the worke Sixtus the Fift he mendes and marres as he could Clemens the eight he doth more Yet when all comes to all the Councell of Trident concludes that the corrupt vulgar shall onely bide authentike in Schooles and Pulpits Notwithstanding their great Arias Montanus prouoketh to the Hebrew and Greeke alleadging Ierome Augustine for like minded saying of the Latine that it is filthily corrupted Latina sacrorum Bibliorum Interpretatio faedè corrumpitur and so he boldly testifieth in an Epistle to the Iâ—terlinear Bible printed at the charges of the K. of Spaine the very best worke that euer he atchiued with gold of the Indies If any one denie Subscription because in his iudgement it is not all one with the Originall for our Church presseth no Subscription absolute as to euery particular for she beleeueth and teacheth that the best Church that euer was is or shal be hath doth and shall erre then hearken what absurdities follow 1. Such a one so intendeth a perfection and absolute puritie in mans labours heere and so becommeth plainely an hereticall Puritanâ— 2. Then such a one condemnes or at least calleth into question the credite of Christ and his Apostles in the vse of the Septuagint who otherwise specially to the Iewes could haue followed the Hebrew straightly not any Translation Melanchton in his Preface to the Septuagint commendes it to the Church by reason the Apostle Paul quotes diuers Scriptures directly from it And vpon this ground among others Franc. Iohnson being aduised by one that talked with him thereabouts in the Clincke at London did presse the vse of our singing Psalmes neglected before of his people for Apocrypha wherevpon his Congregation publikely in their meetinges vsed them till they could haue them translated into verse by some of their Teachers Which of some of them after was attempted but with what barbarous successe I am not ignoraunt M. Tho. Settle in Norffolke can with me witnesse this so well as some resident now in London 3. Then also followeth that no Subscription at all is to be made to any thing which the wisest and godlyest can doe in that kinde seeing a plea may be had a-against all as sauouring of mans weakenesse in this life vnseperable And then the next turne will be to turne not so good as Turke but plaine Atheist 4. Then will follow that neither such an excepter against such Subscription can presse his people to receaue for trueth any his Prayers sermons or prescription of Orders seeing he also is a man and subiect to errour so well as others 5. Then will follow that neuer we can haue assuraunce of Fayth till either God speake thereof vnto vs audibly from Heauen or stirre vp some miraculous Ministers that may draw vs a new Bible in our owne Language For if they should draw it into another language then we are as farre off as we were All these be ineuitable Consequentes and fruites good inough beseeming rending Wolues clad in Sheepes skinnes vnder a pretext of synceritie labouring to bring in a farre more palpable darknesse then euer the Romanist did in his intricate Latine seruice ¶ For the Sacramentes peculiar vnto the New testament as for Imposition of handes it hath in common with the Old And let it be thought off as it shall sure I am that the base esteeme of it doth cause the Ministers to be the more basely esteemed the sayd Sacraments be two Baptisme and the Lordes Supper Baptisme commeth in place of Circumcision and both of them the Seale of that Righteousnesse which is by Fayth and therefore the second as communicable to Infants as the first and through the mercie of our Lord to old young farre more easie The Lordes Supper commeth in roome of the Pas-ouer and exhibiteth accordingly Christ Iesus crucified for feeding of our soules As the Fathers vnder the Law were made partakers of him by Fayth so are wee As herein they were led thereto by Externall signes so are we And as we read not of any one amongst them no not in the Idolatrous times that euer dreamed of eating the Promised seed corporally so it should be a Christians shame to seeke vnion with Christ in such a Caniball manner farre dissenting from the nature of Fayth Such a fleshly eating if euer it had been fitting had rather been adapted to their times wherein as Children they were informed by most palpaple rudiments we being called much rather to worship God in Spirit and spiritually And so the Old and New Testament doe as Mother and Daughter kisse each other Let Schismatikes be ashamed to put them asunder ¶ Touching the Number let the Learned take these testimonies August Ep. 108. Sacramentis numero paucissimis obseruatione facillimis significatione prestantiss societatem noui populi Christus colligauit Rupert l. 3. de Sapientia c 1. Sunt duo Sacramenta maxima Baptisma scilicet viuifica corporis sanguinis eius Mensa Beda in c. 19. Iohn ex Augustino Aperuit latus vt illic quod ammodo ostium vitae panderetur vnde sacramenta ecclesiae manaucrunt Cardinal Bess. de sac cucharis Haec duo Sacramenta in Euangelio manifeste tradita legimus The like hath Alexander ab Ales part 4. quest 8. artic 2. and he auerres it Ex fluxione sanguinis aquae And from 1. Ioh. 5. Tres perhibent c. ¶ Touching Baptisme we haue litle controuersie therefore this Naz. orat 3. in sanctum lauacrum Omni aetati Baptisma conuenit Chrysostomo coniunct in Math. 4. hom 5. Constat in nobis quinque baptismata esse vnum in verbo Secundum â—n Aqua Tertium autem in spiritu Quartum in igne Quintum in Morte Dominus postquam â—aptizatus est in verbo factus est sub lege A Iohanne autem in Aqua a Patre vero in Spiritu â—unc a spiritu ducitur in desertum vt baptizetur in igne tentationis postmodum baptizandus in Morte A certaine Româ—sh-priest in
continues impenitent to be held as an heathen person and as a Puplicane As a meere heathen man might not enter into the Temple there to communicate with Israel so neither must this impenitent soule be admitted to the Churches communion in prayer and Sacraments But as an heathen might for his coÌ„uersion heare the Prophets preach so these may pertake in a Sermon seuered from the ordinarie Communion As a Publicane likewise he is to be held that is not easily to be admitted to our fellowship for eating and drinking as the Iewish Church walked towardes the Publicane who in all probabilitie was a Iew ready for pleasuring the vncircumcised Romaines to make a diuorce from his breathren and their lawfull discipline By all which it is euident that vpon an humble confession of his fault with promise to forsake it mercy and forgiuenesse was preached vnto him But contemning finally the Churches motherly admonishment he was to haue the dore of Mercie shut against him Which latter censure the Apostle in 1. Cor. 5. calleth A giuing vp to Satan and we commonly tearme it Excommunication If the sinner should not onely not repent but proceed to a Not louing Christ Iesus which I take to be the sinne of blasphemy against the Holy Ghost consisting first of a willing desertion from the Groundes of Christian Fayth Secondly from fellowship with the Church in that Fayth there then remayneth to him the Maranatha 1. Cor. 16. 22. which is an absolute declaration of the Lord comming to quit him with vengeaunce as a soule despayred of But as this is a sinner happily extraordinary and the rule in Math. 18. is giuen for ordinarie vse so I will adde the iudgements of some Aunâ—ients for the Ordinarie Origen in Math. 16. Petra est omnis qui imitatâ—r est Christi Si autem sâ—per vnum illum Petrum arbitraris vniuersam Ecclesiam edificari a Deo quid dicas de Iacobo Iohanne filijs tonitrui vel de singulis Apostolis Apud Iohanneâ— enim dans SS Iesus discipulis suis per insufflationem sic dicit Accipite SS c. quasi omnibus talibus constitutis qualis erat et Petrus Ambrose in 1. Cor. 5. Perfides Episcopus non potést iudicare Cum fratre autem in quo vitia haec reperiuntur non solum sacramenta non edenda sed ne communem escam docet vt erubescat Cum vitatur se corrigat Theodoret. in 1 Cor. 5. Si non oportet eos communis esse cibi partâ—cipes nec mystici quidem Diuini Chrysostome in English may helpe to stay some in their precipitate zeale against their infirme Brother His speach runneth thus It behooueth not a man priuily to calumniate his Brother but as Christ commaunded to take him apart and correct him The reprehensions that are giuen publiquely doe oftentimes make men impudent And very many sinners while they perceiue that their sinne may be concealed haue their mindes easily resolued to returne into the way But if once they perceiue their credite to be lost with many not a few such doe thence-foorth fall into desperation and tumble downe into shamelesnesse So farre hee And indeed Origen calleth such preposterous dealing with a Brother the action of an Infamer not of a Corrector Aquinas vpon 1. Cor. 5. giues this Verse for a rule towardes him that is excommunicate Os orare vale communio mensa negatur For Mother Zion shee for certaine pollutions did suspend the partie a while till they were cleansed and for Leaprosie did put them out of the hoste for euer except they were cured The first signified smaller euils for which the Pastor in holy discretion is to barre them some thinges for a season The other signified deeper sinne as Contumacie for which the sinner was further to be secluded Hereupon it is that Nyssâ—nus hath this Vetus est haec Ecclâ—siae regula quae cepit a lege fuit confirmata in Gratia And so the Auncient and new Church still are at vnitie in the substaunce of their Ordinaunces If inferiour Presbyters doe not of themselues exercise this power for Casting out but haue ioyned with them the chiefest Super-intendentes this is a good way to preuent such in playing Popes ouer Gods heritage and the likelyer course also of bringing the sinner to repentaunce Maliciously foolish therefore must they bee that call such ioynt exercise of that heauie censure by the name of Antichristian Virtus vnita fortior sed quis Schismatico stolidior CHAP. xj Touching Church-leitourgie THE Greeke word Leîtourgia signifying generally any publique ministerie or seruice and so the Angels are called Leitourgizing spirits it in Ecclesiastique vse is taken for some Forme of diuine Seruice prescribed for the Churches publique vse And this forme contayneth Prayers Lections of Scripture and Psalme-singing framed vnto seuerall occasions The Auncient mother Zion ouer and besides the Priestes preaching and the Prophets prophecying had a set forme for all their Seruice as appeareth through Leuiticus a peculiar forme of blessing the people Nomb. 6. 23. â— Euen as Moses had his prescribed forme of Prayer when the sacramentall Arke remooued or rested Nomb. 10. 3â— 36. And in after times their Leitourgie was much enlarged by King Daâ—id framing thereto right many Psalmes some Psalmes of Prayer some of Dedication some of Instruction some of Remembrance some of Degrees some of Hallelujaâ— c. And all that was done in the time of their non-age To the Church of Christ there is giuen a larger Body of Scripture out of the which and sutable to which the Church is to draw her forme of Leitourgie collecting such Scriptures for common Lections as may be held most fitting such a purpose And for the sanctification of all intermixing such kinds of Prayers as also may be fitted to ordinarie and extraordinarie occasions If any one man thinke he can doe this well of him selfe I thinke it can be better done of many conuening and concluding vpon such a forme of Prayer And as for our publique Forme of Seruice reiected of some in part for that some part of it hath before been in vse among Papistes as if God or the Ghospell or good wordes were therefore to be reiected it was of the holy Martyr Martin Bucer of loue he bore vnto it after due ouersight turned into Latine for vse of all that should vnderstand Latine Against this Leitourgie two sortes of Aduersaries insurge One of them as the Brownist and the like doth condemne all set forme of Prayer saying that nothing is to be brought into the Church sauing the Canonicall Scriptures and the Liuely voyce of Gods graces Now by Liuely voyce they meane Conceiued preaching and present Conceiued prayer And herevpon it is that they hold the Lordes Prayer in Math. 6. Not to be Prayer but Doctrine of Prayer I answere it is both Prayer and Doctrine of Prayer Doctrine it is for that thereby we are Taught
ocio juxta Babylonem Bethlehemetica forsuan Rura suspas Nor can he in this speach be thought to take Rome for Babylon in respect of time passed alone but that it was such for the time present else why should Fabiola sigh after Bethleems fieldes againe Andreas Archbishop of Cesarea in Cappadoce sayth the same thus Vetus Roma in Canonica B. Petri Babylonis vocabuso designatur And Ansbertus hath this S. Iohn vocat Romam Babylonem illam secundam And so minded be diuers others Some take the mysticall Babylon opposite to Ierushalem onely for such an vniuersall corporation of Christians as liue not according to the Ghospell or more plainely for the Multitude of Reprobates So doth Haymo and others And indeed I vnderstand a trueth to be in both For as S. Iohn in Reuelation 17. doth depaint out Rome â— first by the 7 Hilles according to no other Citie and secondly by this that it then raigned ouer the Kinges of the Earth which then Rome did it being the Monarchicall Citie so likewise that City-fornicatrix he sayth sitteth vpon the Waters which he expoundeth to be people multitudes and nations and tongues that is Nations not of one language but of many So that howsoeuer that Citie be the principall Seate or Sea yet true it is also that Multitudes of people abroad euen of sundry languages are of the the same body and corporation And seeing that body is called an Harlot which tearme properly is giuen to such a one as hath defiled the Mariage bed by ioyning her selfe to a Strange flesh and such a one no Christian can be that shakes not of Fayth in Christ for betrothing it selfe to some humaine inuention it necessarily followeth that all such people doe make vp that fornicating Body as seeke their iustification with God by any other meanes then by Fayth in Christ onely Nor can it intende the spirituall fornication which Heathen haue with their Idols seeing that is no Mystery or Secret but this is as S. Paul and S. Iohn call it And a Mystery must this needes be to hold Christ Iesus the Sauiour and yet vnderhand to seeke saluation by their owne worke much like to some Harlot that will fight and contende for her Husband and yet sometimes steale aside and say with her in the Prouerbes Stole Bread is sweete Such is my iudgment of this mysticall Babylon called also an Harlot ¶ For the Beginning and continuance of this Babel the cause standeth thus Satan that taught Adam to neglect the Tree of life and so consequently the Sonne of God in whom our life is hid taught him also to seeke a life God-like in his owne worke opposite to Gods appoyntment Heere was the beginning of Babel that is in English of Corfusiâ— for herewith not onely all thinges in Man but also Earth and all things in it became Confused and out of Order Cain his eldest Sonne continued this worke opposite to our great Shem by seeking happinesse in the outward worke of Sacrifice without Fayth in Christ Iesus howsoeuer he would be thought to haue Fayth in the blessed Seed promised to his Father in Paradise To Cain succeded others in the same euill going an whoring after their owne inuentions till the Flood tooke them away After the Flood Cham and Câ—naan reare vp this mysticall Babel againe whom Shems people after subdued as Noah fore-prophecied But the Duell hauing broched this Wine once he leaues not off till he made many in the Iewish Church euen the strict Pharises that ages Puritanes to seeke iustification with God by the workes of the Law Our Sauiour comming in our Nature taught the people to seeke life in himselfe and the Apostles afterwards inculcate the same Ghospell but the Diuell still raysed some vp in the Christian Church that reuiued the Pharises doctrine as specially may appeare by the Apostles Epistle to the Gaâ—athians In fine the Church of Rome deuiseth a number of workes as Oblations Pilgrimages Censinges Deuotions to Images with a thousand the like in doing whereof the doers should be iustified euen ex opere â—â—orato by vertue of the outward worke wrought And to merit at Gods hands by such sleighty workes doing it was so toothsome to flesh and blood as the Kinges of the Nations did readily receiue it and they drinking of that cup their people followed till the Harlots cup of Abhominations made them generally drunken So this opposite Ghospell begun so it encreased and so Babylon was erected ¶ Now for the fall of it S. Iohn in Reuel 17. foretelleth that the former Kinges shall in time arise against the Harlot or Malignant Church wherevpon in chap. 18. he seeth Babeis fall How this is effected he telles in the 19 chapter when he attributes it there to him that rideth on the White horse whose names or titles be these The Word of God the King of Kinges and the Lord of Lordes And S. Paul to the Thessalonians calling the former Corporation a Man of Sinne a Sonne of Perdition a wicked Man because they be all one in an opposition to Christ and his free-grace he declares that the Lord shall consume him with the spirit of his mouth that is by the power of his Ghospell For as the rising was by propounding humaine Fables and leaden Legendes the Ghospell meane time wrapped vp in an vnknowen Tongue so the fall of it wil be by preaching Christes Ghospell in euery Tongue as vnto such purpose to the Apostles were giuen all sortes of Tongues And that the walles of Babel haue been a falling in these partes of the World euer since the time of our Wickliff vntill this hower and that by no sword of man but by the two edged Sword of Gods Word experience and the worke already wrought to Gods prayse will witnesse Tut say the Romanistes the Opposers haue been till now of very late yeares very few weake and simple I answere al the liker to be of God the work wrought to proceed from the power of God for so Christ did conquer the World the Foolish confounding the Wise and the Weake ouerturning the Strong Had our Churches been Reformed by the number and might of man we should not so easily haue seene the power of the Ghospell That therefore which they call our Shame we hold our Glory Decus non dedecus And that the walles of this Babylon will quickly fall flatte on the ground whereby the very Tower of their strength may be easily surprised these Reasons perswade mee 1. First diuers of the Kinges which were as their Bulwarkes are fallen vnto our side and S. Iohn sayth that the rest will follow 2. Secondly as their Tongues at the literall Babel were slit wherevpon that worke declyned so it is well knowne to them that haue conuersed inwardly with them they grow more more deuided in the language of Diuinitie So that Ferus Granatensis Pinâ—us and many able amongst them haue much vnuayled the