The True Catholic

A golden porch or entry, into the true Catholics house.

MIctham an Hebrew word, signifies a crown of gold, or a wedge of most fine gold: which I have placed at the entrance of this house (as David prefixed the same word at the beginning of the xvi. Psalm, which contains the resurrection of our Savior Christ; and our entrance into heaven) taken out of the Canticles; which likewise contains in it, a most excellent and doubtful question, which troubleth many at this day: and even an heavenly and most certain answer unto the same. O (saith the Spouse) show me whom my soul loveth, where thou feedest: where thou restest at noon in the heat of the day? This is a question, which even now every true Christians soul without all doubt makes unto God. Now is the heat of the day. The sunshine of this world makes many sunburnt (as we say) and their covetous dealing is a slander to the gospel; and the burning heat of persecution, which as ever, even so now also follows the Gospel; makes many doubt where to rest, and to quiet their souls and consciences in this hot sunshine, and in the heat of persecution. And therefore here now the Spouse prayeth the bridegroom to show her in these dangerous times of offenses and of persecution where he resteth; that she may not be like one in this wilderness, who wandering along, should join her self to some of his companions; but that she may rest with him alone. And here we may note the love of the true Spouse of Christ: she will not rest her self nor repose any confidence in any of Christ's companions, that is (no doubt) Saints, whom S. Paul calleth fellow heirs with him; but only in Jesus Christ alone: she acknowledgeth no vicegerent: she will rest with none, but with the Spouse himself.

And this is that which S. John, one of Christ's chief companions, teacheth also all Christians: He that hath the bride, he is the bridgroome, but the friend of the bridgroome which standeth by and heareth him, rejoiceth greatly at the bridgroomes voice. Here is the duty of all the faithful only to hear the bridegroom’s voice, to hear him talk with the bride. This is all their joy; they have nothing to do with the bride. Of them all it may be said as the queen of Saba said of Solomon's servants, Happy are thy men, happy are these thy servants which stand ever before thee, and hear thy wisdom: So all Jesus Christ's Saints are servants; they attend on the bride and the bridegroom. And this is their happiness, that they may hear the bridgroome speak: they have nothing to do with the bride, as I said even now.

The bridgroome now thus lovingly answers his loving Spouse: If thou knowest not for thyself (as it is in the Hebrew) O thou fairest amongst women, go out thyself after the tract of those sheep; and feed thy younglings (whether Goats or lambs, for so Gedithaik the Hebrew word signifies) nigh unto the tents of those shepherds. Here is that heavenly Oracle: first she must know for her self: The just man must live by his own faith. And this is now the new covenant that all shall know me saith the Lord from the smallest to the greatest. They which lack this knowledge no doubt are without the covenant. And this is life eternal (saith our Savior) that they know thee to be the only true God, and whom thou hast sent Jesus Christ. They which know not thus much shall never have eternal life.

But how now shall we attain this true knowledge, and be sure not to go astray in so many by ways as now are in the world? The answer is plain and easy: Follow the tract of those sheep, Hatsoon (saith the spouse) as it is in the Hebrew, that is, of the first Christians, & not of every common sheep, as the Papists would have us. The sheep will make a tract or way, by which it may appear, which way they have gone: Even so let us follow the steppes of the ancient Christians: Let us believe to be saved, as they believed; let us live as they lived; and then surely we shall rest with Jesus Christ. For as saint Paul saith, The Corinthians wanted nothing, but were even now ready to look for the coming of our Lord Jesus to judgment. What things then they had not as necessary to their salvation; what need we thē? And S. Peter saith & testifieth: that that was the true grace of God wherein the Christians stood in his days: And shall we believe to please God now by any other new devises? And this is that which saint Paul teacheth the Corinthians: For this cause have I sent unto you Timothy, which is my beloved son and faithful in the Lord, which shall put you in remembrance of my ways in Christ. Saint Paul would have the Corinthians follow his tract, follow his ways. And again in the same Epistle: Be ye followers of me, even as I am of Christ. And again to the Philippians: Brethren be ye followers of me, and look on them which walk so, as ye have us for an example. And to Timothy he writes thus: Thou hast fully known my doctrine, manner of living, purpose, faith, long suffering, love, patience, &c. And to the Hebrews: Remember them that have the oversight of you, which have declared to you the word of God, whose faith follow, considering what hath been the end of their conversation. No doubt these are those sheep, which the bridegroom here counselleth his spouse to follow. And feed thy younglings. Here all Catholics must learn another principal mark of God's Church, that is, to instruct their young children in the law of the Lord: as David teacheth them also: Wherewith shall a young man redress his way? even by taking heed thereunto according to thy word. And saint John also in his Epistle: I write to you babes that you have known the father. Even young infants must know God the Father, and then Jesus Christ the Son also, who makes God to be our loving father; and then the holy Ghost, by whom this love of God is shed into our hearts. And saint Paul writes of Timothy: that he knew the scriptures of a child. And shall we not believe all these, and instruct our children in the law of the Lord?

By the Tents of those shepherds; that is, of the Apostles, whō Christ made pastors of his Church: not of every common shepherd, nor also of any one of those shepherds, no not of Peter. God hath given Apostles & Prophets, and Evangelists to the building of his Church: and no one Apostle. Embrace therefore all the Apostles writings and feed on them, and not on Peters only: embrace and follow all the Apostolical Churches as the fathers did; and not the Roman Church only. And here I cannot but give a lift at that great rock (which being derived from that rock, whereof our Savior Christ speaketh in the 16. of Matthew ) the Papists oppose for the defense of their Church: that because hell gates have never prevailed against her, as they have done against others; & because that now only of the Apostolical Churches she remains: therefore that she is the true Church. But I answer, that if by hell gates be understood Heresies (as some of the Fathers have expounded them: and as Master Bellarmine seems to affirm ) neither have heresies prevailed against any of the other Apostolic Churches. For Artius, though he assaulted the Church of Alexandria; and Nestorius the Church of Constantinople: yet they prevailed not, but had the repulse in the end. Nay in the Church of Rome, there have been Bishops that have been heretics, as hath been of late very learnedly proved. Neither hath hell gates at this day, that is, heresies, prevailed against those Churches of y ^e East, which now the Turk possesseth, but rather his sword & power: And that partly for their own sins, & partly for the sin of the Pope: as may appear by that prophecy of Zacharias. O Idol shepherd, which leavest the flock, the sword shall be upon his arm, and upon his right eye. His arm shall be clean dried up, and his right eye shall be utterly darkened. Which prophecy I have handled else where in a Treatise of the Epistle of saint Jude. But if by the gates of hell be meant the kingdom of the devil, as Jansen doth expound them: surely then also the gates of hell have prevailed against the Church of Rome, as well as against other Churches. For from what monstrous sins hath she been free? as appeareth by their own histories.

But the true meaning of this promise, that hell gates shall not prevail against the Church of Christ, and against that faith which Peter professed, is, that although Satan assault it with all his power and might with sin, heresies, persecutions &c. yet it shall never be quite overthrown, as is now that stately Temple of Jerusalem, which though it were built on an earthly hill, hath not now one stone left on another: but shall remain ever unto the worlds ind. Nay even the relics of those other Apostolical Churches professing Christianity, remain yet under the Turks tyranny: so that Rome cannot brag that she alone remains. God shall have at the least two witnesses to confirm his truth forever. So that whereas the bridegroom bids his spouse to feed her young ones, by the Tabernacles of those shepherds; he means not any one of the Apostolical Churches, but them all. And what these Apostolical Churches taught, we may learn by Chrysostom, Cyril, Clemens, Gregory, Athanasius, and others which succeeded in them; whose works we have at this day. Again we have now the Ethiopian Church which professeth Christ, where Prester John governs: and the Greek Church, founded no doubt by the Apostles; which in many points of religion differ from the Roman Church; which Churches also we are here by the bridegroom’s sentence to embrace and feed our younglings by. Lastly, that correlation or mutual respect, which the bridegroom here useth between those shepherds and those sheep, may plainly declare what sheep he meaneth, whose tract we are to follow. For by those shepherds, no doubt he means the Apostles. And then by those sheep, he means likewise those Christians which lived in the days of the Apostles. This is that heavenly and manifest answer, which the bridegroom himself makes unto the bride, of this weighty and doubtful question. I would to God all true Catholics would mark it well, and by it be resolved. It is plain. And this is the effect of this treatise following: It teacheth first the faith of the Church, and her true marks: and next the tract of the Lord's sheep, the manners and conversations of the former Christians, which here the heavenly bridegroom counsels his spouse to follow.

The true Catholics house, or the notes and marks of the true Church, taken out of the holy Scriptures.

T He true Church began in Paradise: And God himself as he was the Creator of man; so was he the founder thereof. For thus we read in Genesis immediately afer man's creation: And God commanded Adam saying: In eating thou shalt eat: that is, thou mayest freely eat, of every tree of the Garden: But of the tree of knowledge of good and evil, thou shalt not eat thereof; for in the day wherein thou shalt eat thereof, thou shalt surely die. Here is the foundation of the Church, the preaching of God's word: God himself being the first preacher thereof. Now follows Satan's synagogue: But the Serpent was craftier then every beast of the field, which the Lord God had made. Here is first craft and subtlety, in the foundation of the false Church. God's Church is built upon a plain, sure and hard rock: but Satan's Synagogue on a moorish, deceitful, and unstable marsh or fen. And to this saint Paul alludes, writing to the Corinthians: I am jealous over you (saith he) even with the zeal of God: I have made you fit for one husband, to make you a chaste virgins to Christ. Here is first saint Paul's great love to the Church of Corinth, he is as jealous over them, even as God is over his. No greater love can be, then wherewith he loveth them. And as a token of this his love, as loving Parents are wont to bestow great cost upon their children to prefer them in marriage: so he hath made thē a fit spouse for Christ: He hath adorned thē with all heavenly Jewels, that he might set them forth, as a chaste virgin fit for Christ, and all this he hath done by the preaching of the Gospel. But as lovers are ever careful and fearful of them whom they love, and especially parents of their children: So S. Paul fears one thing, least that as the Serpent by his wiliness beguiled Eve in Paradise, and caused her to depart by his subtleties and wiliness from God's plain word and commandment: so now also, least he should corrupt their understandings, from the simplicity and plainness that is in Christ. As God's commandment was plain to Adam, that in what day soever he did eat of the tree of knowledge of good and evil, he should die the death: so in the gospel, he hath as plainly taught, that whosoever with a lively faith believeth on his son Jesus, and now by faith eateth again of that true tree of life, shall be saved. So that as that corporal eating of the tree of knowledge condemned them, even so now the spiritual eating of the tree of life shall save us. But the Devil as he did then, so he doth now seek to draw away men's minds from this simplicity; and subtillie to mingle things of his own devise, to this plain means of our salvation: so that now to be saved by his doctrine, is the most intricate, hardest, and grieuoust thing in the world. So many observations of his own, besides God's word (as he did then) so hath he now forged and added to this plain word of our salvation, by faith in Jesus Christ. And that which S. Paul then feared, we see now plainly come to pass.

And he said to the woman: yea, and hath God commanded you that you shall not eat of every tree that is in the garden? Here secondly is another corner stone of Satan's house, to depart from God's express word. Whereas God had commanded Adam plainly, that he should eat of every tree: now Satan comes and preacheth quite contrary, that God had commanded, that they should not eat of every tree. And so he doth preach still, if we do mark well. Whereas God doth command, that we should make no graven Image, and that we shall not kneel down to it, nor worship it; Satan saith, that we may make Images and kneel down to them and worship them. And whereas God saith, that in the time of our trouble we shall call upon him, and he will deliver us: Satan persuades us then to make other intercessors and spokesmen for us. And whereas God saith, herein we shall glorify him: Satan saith, that this invocation is not Latria; it is no part of God's honor, but he communicates it to Angels and creatures. Thirdly, Eve by giving ear to this crafty serpent, and by communing many words with him (as should seem) as Satan's first w •• d doth seem to import, whereas he saith, yea, and hath God, &c. She addeth a stone or two more, to further Satan's building, by adding, detracting, and doubting of God's word. And the woman said to the Serpent, we shall eat of the fruit of the trees in the garden: but of the fruit of that tree which is in the midst of the garden, said God, ye shall not eat of it, nor shall ye touch it, least peradventure ye die. Here Eve ioines hands with Satan, to erect his synagogue. First she detracts from God's word: whereas God most amplie had commanded them, that they should eat freely of every tree of the Garden; she leaves out every tree, and saith only, of the fruit of the trees of the Garden. Again she adds, that that tree, which was forbidden them, stood in the midst of the Garden: that was more then God told them. And that they might not touch it: And this also was more then God commanded them. They might no doubt have touched that tree without sin, if they had not taken and eaten of the fruit thereof. For Adam before was placed of God, to dress the Garden, therefore no doubt he might have pruned and touched any tree in the garden without danger. And here that fault in religion first sprang, which men call superstition. The which is thus defined, to be a fault opposite to religion in excess, when a man will be religious more then needs, and more then God commands. Lastly, she doubts of the truth of God's word, And she saith, least peradventure ye shall die: whereas God had said; In dying, ye shall die, as it is in the Hebrew: that is, ye shall most assuredly die. Here are then the notes and marks of the false Church, to use subtlety, to depart from the plain and express commandment of God, to add anything (though it seem religious) superstitiously unto it, and to doubt of the truth of it. And by these, the notes & marks of the true Church, by the contrary, may be gathered: to use plainness in her doctrine, to cleave to the word of God, to add nothing to it, neither to doubt of the truth of it.

And that these are infallible and undoubted marks of the Church, the histories of King Saul, and of the man of God that came to Bethel, & prophesied against Jereboam's golden calves, and S. Paul's protestation twice uttered, plainly prove. Wherof the first teacheth: that Saul being a King, might not dispense with God's word, to save the life of another King, no nor to save fat sheep, and oxen, which (as man would have thought) it had been pity to have killed, no not for sacrifice, and for God's own honor and service. No pretence of man's brain may dispense with God's word: it must be obeyed.

The second also teacheth the same lesson. The man of God being a Prophet, doing a miracle, healing the kings withered hand; again being beguiled by another Prophet, who was an old man, and therefore not likely to be a liar, and pretending also the revelation of an Angel: yet this Prophet, this man of God going beyond his commission, who transgressed God's word (being drawn and persuaded by all these fleshly reasons) and that but a little, to a thing which in man's judgment, would seem but necessary, even but to refresh himself; escaped not death, for this his contempt: but was killed of a Lyon. Neither King nor Priest here can dispense, they must obey. If any excuse might serve the turn, surely then we would think that both these were excusable; but their excuses would not save them harmless: therefore no other lesser pretences or excuses can warrant us, can secure meaner men, if Kings and Prophets by these escaped not. And to these histories, as it should seem, S. Paul alludes when as he saith: If an Angel from heaven, or we our selves preach to you any other Gospel (that is any other means of salvation) then that ye have already received, let him be accursed. And he saith the same twice, no doubt because some men should not mark this, or hardly believe it: and that they should believe Angels from heaven, nay even devils from hell in the shape of men, teaching doctrines and means of salvation, which the gospel teacheth not. Oh that all true Catholics which rely so much of the name of the Church, would mark diligently this lesson iterated of the Apostle; and would accept no other ways or means of salvation, besides those only which the gospel teacheth! They are worthily accursed which will not believe this doctrine, which Saul a king teacheth them with the loss of his kingdom; which the man of God teacheth them with the loss of his life: and Saint Paul himself the Doctor of the Gentiles, twice together, most evidently, and that under the pain of a curse. David also teacheth us the same lesson: For he is our God, and we are the people of his pasture, and the sheep of his hands. To day if ye will hear his voice, &c. for so this verse is pointed in the Hebrew. So that then, would we have God to be our God, would we be his people and sheep of his foulde, that is, members of his true Church? what then, let us hear his voice. This is an evident and plain mark of his true Church, and of all his sheep. Our Savior also in the gospel, agreeth with David: My sheep (saith he) hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish; neither shall any pluck them out of my hand: my father which gave them me, is greater then all, and none is able to take them out of my fathers hands. Here is the true brande of all Christ's sheep, they hear his voice; and they know him. And here is the benefit they reap, by being his sheep, here is his most pleasant and sweet pasture, which passeth all the pleasant meadowes and pastures in the world: That he knoweth all his sheep not in general, but everyone particularly.

And of this must everyone of his sheep be most assuredly persuaded, that he knows him even by name, as he knew Moses, and he giveth them eternal life: it is his free gift. Oh how are all men bound to love and serve such a loving Lord and shepherd, that bestows on them such a gift! This bountifulness passeth all the bountifulness in the world, and this gift all the gifts in the world. And all that ever we can do; are but duties and humble services to such a mighty and bountiful prince. Oh proud Pharisee! that wilt think here thou canst challenge, or bast deserved any part of this gift. It is a most free gift: it is no desert. And thou art sure of it; thou shalt never perish: none is able to take thee out of Jesus Christ's hands. And this, because men are fainthearted, and it is the principal mark that Satan shoots at to take this assurance of salvation out of men's hearts, and to make them doubt of God's love towards them (as he did Eve ) it is twice repeated here of our Savior; in whose mouth is no deceit: His sheep shall never perish: and none is able to pluck them out of his fathers hands. And wilt thou not believe him? wilt thou doubt?

The same mark of God's Church, and of all his children our Savior teacheth in another place. I am the vine (saith he) and ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit. For without me can ye do nothing: If a man abide not in me, he is cast forth as a branch and withereth, and men gather them up, and cast them into the fire, and they burn. Here is the root, and here are the branches: here is Christ & his Church. Here are those dry withered branches, that are none of the Church, but hell fire brands. Here are those fruitful branches, that bring forth much fruit. But you will say, this is true and plain: but how shall we know whether we be grafted in this vine or no, whether we be members of the Church or no? The manifest mark whereby this thing also is known (which troubles so many at this day) follows, that he that will not willfully blindfold himself may see it. If ye abide in me (saith our Savior) & my words abide in you, ask what you will, and it shall be done unto you. Here is the means and true mark of them that abide in Christ: They have his words abiding in them. The knowledge & obedience to the word of God, is the only means to engraft us into Christ, or to break us off. As saint Paul teacheth us by the example of the Jews. For their incredulity they were broken off: and we by faith were grafted in their place: Wouldest thou then be grafted into Christ; wouldest thou be sure that thou art a member of his Church? Let his word abide in thee: Let it be hidden within the closet of thy heart, and dwell plenteously within the roof of thy house, as S. Paul commandeth. Talke of it by thy fire, teach thy childrē and thy servants it: And then thou shalt surely abide in the vine, and be a member of the true Church. And that thou mayest have an evident token, and sign hereof, although now signs and miracles are ceased; yet God will give thee a sign to strengthen thy faith: Ask what thou wilt, and it shall be done unto thee. This is the dignity of God's children: that they which hear him speaking by his word to them: he also will hear them, when by their prayers they talk with him.

And to this Solomon agrees. He that turneth away his ears (saith he) from hearing the law, his prayers are abominable. Though they make never so long prayers, and pray never so devoutly: yet if they refuse to hear the law of God; their prayers, be they never so devout, are abominable with God. Surely by this it may seem, that their much praying in Popery did them little good; because they heard not thē God's word. And that even now all the good blessings we enjoy in God's Church far above our deserts; we may attribute to our prayers, and to our hearing of the law of God. Let all Recusants mark this well, and be diligent to hear the law of God, if they mind to have their prayers heard. Solomon and Jesus Christ teacheth them: That if God's word abide in them, then let them ask what they will, and they shall obtain it: Otherwise, they shall obtain nothing at God's hand. This mark of God's Church also was prefigured in the law. That servant that would not go from his master which had sold himself, at the sixth years ende, because he loved his master, and because he is well with him: Let him take an nawle (saith Moses) and pierce his ear thorough against the door, and he shall be his servant forever. Jesus Christ is the best master in the world: they that will not depart from his house, must have their ears bored thorough with an nawle: they must be diligent hearers of his word: And such shall be his servants forever. And to this alludeth David in the Psalm: Sacrifice and offering thou didst not desire. For mine ears hast thou digged or bored thorough (as it is in the Hebrew) burnt offering and sin-offering hast thou not required: Then said I, loe I come. For in the volume of the book it is written of me, I desired to do thy good will O my God; yea thy law is within my heart. David here prophesieth of Jesus Christ, that his ears were not bored thorough only but even digged: he was so obedient to all his fathers commandments; his law was in his heart: and so must all God's servants ears be, they must follow Jesus Christ. They must have their ears not bored, but digged thorough; they must be diligent and obedient hearers of God's word; and this is a principal mark of the Church: a true cognizance of all God's servants. To this also agreeth the first Psalm, which teacheth the very first step to blessedness, which only is in God's house. That man is blessed (saith the Psalm) whose delight is in the law of the Lord, and he meditates therein day and night. Who would not be blessed? That is, the mark that all men aim at. The plain way to attain it, is here set down: To delight in the law of God, and to meditate therein day and night. This is the faithful man's delight: this is his glory, this is his badge. He that doth this is most assuredly God's servant, is a member of the true Church. So that then the first mark of God's Church, is the true knowledge and obedience of his word.

The second mark is invocation of his name. For thus we read, And Adam knew his wife and she brought forth a son, and called his name Seth, because God (saith she) hath given me another son for Abel, because Cain slew him. And also Seth had a son borne unto him, and he called his name Enoch, and then men began to call on the name of the Lord. Here is as it were the petigree of the Church: here was first Abel slain, the first begotten son of this mother, and then after succeeds him as his heir Seth; and after Seth Enoch. And then men began to call on the name of the Lord. Here no doubt was typically, evē then the very platform of Christ's Church drawn out. Abel the first begotten son of the Church, was slain of his own brother: and so was Jesus Christ, who is the head of his Church and the first begotten among many brethren. After Abel, Seth succeeds, which signifies in Hebrew, put, set, or placed, as a foundation, or an ornament, or a comfort: & therefore Eve gives her son this name. And this Seth may very fitly resemble faith, which is put in our hearts by the holy Ghost as a foundation, and our only ornament and comfort among the manifold sorrows and troubles of this life. Let not your heart be troubled (saith our Savior) believe in God, and believe in me. Seth begets Enoch, which in Hebrew signifies calamities, or miseries: And this doth faith beget in man. True faith makes him confess his frailty, his misery, how that there remains no goodness in him. And then follows true invocation of the name of God, which is the second mark of the true Church: How shall they call upon him in whom they have not believed (saith the Apostle) The sense and feeling of miseries and calamities will make a man call for help. And thus we may plainly see, how by an excellent order our faith is portraied out, even in Adams children, and the true Church described. In Seth his days (as should seem) was no public invocation of the name of God. True religion would not so soon take root, though he labored no doubt very earnestly about it; or else being planted of Adam by Cain's posterity it had been defaced. But in his sons days she sprang up, and put out her head again: And then men began to call on the name of the Lord. Here is another principal mark of the true Church, to call upon the name of the Lord. For the holy ghost doth mean the whole here, by the principal part. No doubt they offered sacrifices then, as Abel and Cain did, and they did meditate of that promise of God made unto them of the woman's seed. But this was a special note of God's Church: They called on the name of the Lord. To commend the excellency and necessity of prayer, our savior also saith: That his house shall be called a house of prayer to all nations, and not a house of preaching.

As tectum the roof of the house in Latin is put for the whole house: so invocation of the name of the Lord, is here put down for the whole service of God. And this service of God, he commands in his first commandment, thou shalt have no other God's but me: That is, thou shalt trust unto, shalt call upon no other, but me: for on them whom men trust in, they call upon. And in the Psalm more plainly, call upon me in the day of thy trouble, and I will deliver thee, and thou sholt glorify me. Where are added two notable reasons, to make us willing, and even to bind us to this service: first, that God promiseth that he will deliver us: and who being in trouble will desire anything else? Secondly, we shall hereby glorify God. This is such a service and duty, as belongeth to him alone; we may not yield it to any other. This was also Abraham's religion, which no doubt he had learned of his ancestors. For thus we read of him. And Abraham came out of Egypt, and his wife with him, and all that he had, and Lot with him, towards the South. And Abraham was very rich in cattle and in silver, and gold. And he went on his journey from the South to Bethel, to the place where his tent had been in the beginning, between Bethel and Haie, unto the place of the Altar, which he had made there at the first. And there Abraham called on the name of the Lord. Here is Abraham's religion and worship of God set down in one word, he called on the name of the Lord. As he is the father of the faithful in believing (as saint Paul teacheth) so he is their father in this point also. All his sons must follow his steppes. This is a mark of the true Church. If they do this they cannot err. And here we may also note, that Abraham changed not his religion, though he had been in Egypt: Travelers must not alter their religion: they must not be like wethercocks, turned about with every blast of vain doctrine. And though also he was now waxen rich; yet he kept the same religion he professed in the beginning. Religion must be always one, no time may alter it, no wealth make it waver. Abraham being now wealthy comes a great journey to worship, even there where he did worship before, when he was poor. So must y ^e rich men of this world do: riches must not choke their religion, their zeal in God's service; as many times they do. They should now be more zealous, not more slack in God's service, then they were before. The Philosopher could say, he that found out benefits, found out fetters: And shall not God's benefits bind them; as they did here Abraham, more firmelie unto him?

Again, here Jesus Christ is portraied out unto us: He comes to the altar between Bethel and Hai. Bethel in Hebrew signifies God's house; and Hai, desolation, or a disordered heap and mass: and may fitly represent the world. Betwixt these is Abraham's altar, that is Jesus Christ, that all may have access unto him, he is placed betwixt Bethel and Hai: Even as God placed Jerusalem in the midst of the world, as a fountain of lively waters, that all people that would, might repair thither, and freely quench their thirst. And Abraham there called on the name of the Lord.

The same lesson no doubt he taught Isaac his son, who went out at the euentide: Lashnak, as it is in the Hebrew, to meditate or to pray in the field. He called on the name of the Lord as his father did. And in this one word, his religion or service of God is put down also.

Thus also is Enochs religion described, he walked with God; and he was no more seen: for God had taken him away. He walked with God, not only praying, but also even living. He lived so, as though God had been always present with him: as he was indeed; and is with every man, although the wicked forget God, and think not so. As Moses also walked. And it is twice said, that he walked with God; as a special commendation. This is that great promise which our Savior Christ hath given to his Church: That whatsoever they shall ask in his name; they shall obtain it. And who that believes this, will desire anymore? if prayer in the name of Jesus Christ give us all things; who will pray for anything, in the name of any other?

And this is the mark whereby Christians were known in the primitive Church. Ananias said unto Christ, Saul hath authority to bind all that all on thy name: and after Paul's conversion, all the people that knew him said. Is not this he that persecuted all that called on this name? To call on the name of Jesus Christ, was the badge of all Christians in the primitive Church, by this Cognisance they were then known. And Saint Paul himself by this mark points out all Christians, when he writes to the Corinthians, and to all that cal on the name of the Lord Jesus, as well in their places as in ours. That is, even in all places thorough the whole world.

And David in the Psalm against the day of judgment, when as all God's sheep shall be gathered together, gives this general mark of God's Church, and this common brand of all his sheep: Gather my Saints together (saith God) that have made a league and a covenant with me with sacrifice. All true Christians must learn that lesson that Naaman the Syrian being now cleansed of his leprosy had learned, that he would now offer sacrifice to no other God's, save to the Lord.

As they are all Naaman's by nature; even lepers through sin, and now pure by cleansing by water: so they must be Naaman's also in profession, that they will offer sacrifice to no other gods but to the Lord. He confessed that sacrifice was a service due to God, and that he now detesting all other vain gods, would only do this homage to the Lord: and shall not Christians know and profess as much? No doubt he was a figure of Christians: let the truth surpass the shadow in clearness. As many as do offer sacrifice to any other, are more leprous in soul, then ever Naaman was in body. And are not payers sacrifices? Doth not S. Paul teach all Christians, that now the Jewish sacrifices being ceased, that they must offer to God the calves of their lips? And doth not David say, even in the shadow; let my prayer be set forth in thy sight as the incense, and let the lifting up of my hands be an evening sacrifice? Then if we will be God's sheep, we must have this brand: if we will be his Saints, we must make this vow, that we will sacrifice or make our prayers to none other, but to him alone. And at the day of judgment, such only shall be gathered into God's sheepfould, and such God shall account for his Saints, howsoever man, and the Pope now do canunise others. This word shall stand sure, this word shall be approved true at that day: Gather my Saints together, who have made a league and covenant with me with sacrifice. Wouldest thou be a Saint then, most assuredly canonised: not in the Popes Calendar, but in heaven? make a firm covenant and league with God only, with thy sacrifices and prayers. Wouldest thou be at that day a sheep gathered into God's sheepfolde, and stand on his right hand? while thou livest here then, praise him alone, call upon him alone, and upon none other.

On the contrary, David describes the Malignant Church thus: Pour out thine indignation (saith he) upon the heathen, that have not known thee, and upon the kingdoms which have not called upon thy name. Here are two marks of Satan's synagogue, ignorance, and idolatry. Satan is the prince of darkness: his house shall be a dark house: it shall lack light: It shall be like Egypt; his children shall not know God: and therefore, neither shall call upon him. For he that knows what God is, that he is most merciful, most ready to hear, that he is in all places, that he is of all power & might alone, that he calls even sinners unto him: he that knows this I say, cannot choose, but he will call upon God. These are they then, which shall have God's wrath poured upon them, which have not known God, nor called upon his name. The Idolaters call upon Baal and other names: but there is no other name given to men in the which they must be saved; but only the name of Jesus Christ. Peter teacheth this, and I would to God, he that would be Peters successor would learn this lesson, and teach it also: if no other name, then not of Saint or Angel. And S. Paul makes plain this lesson of Peter, and takes away all the wiles and sleights of Satan, all Popish cavils and distinctions: They say that there is no other name of salvation; but there may be other names of invocation, or intercession. But Saint Paul saith plainly, do all things in the name of Jesus Christ. Thanksgiving, prayers, intercessions, inuocations, all requests whatsoever must be done in the name of Jesus Christ: and therefore in no other name. Let all God's servants mark well these two marks: they are the marks of the false Church, to be ignorant of God, and not to call upon his name: let them take heed. If they be signed with these marks, God will not be angry with them only: but he will pour out his wrath upon them. O fearful sentence! And do we make no account of this matter?

When as God would renew to Abraham the promise made to Adam of the woman's seed, to take away the curse that Adam by his sin had deserved, and was justly inflicted upon him, he added, that in his seed should all the nations of the world be blessed. So that now here we may learn another plain mark of the true church; to have her blessedness consist only in that one feed of Abraham, not in many, no nor in anything beside. God also describing the blessed estate of his church by the Prophet Isaiah, writes thus: Every vessel (it is Celi in Hebrew which signifies properly a vessel, that is made to hold anything) against thee shall not prosper, and thou shalt condemn every tongue that striveth against thee. This is the inheritance of the servants of the Lord: that is, this forever is as it were, an inheritance which shall succeed in God's true Church; that all those great learned men, that shall stand up against it, shall not prosper, and all those eloquent tongues that thall speak against her, shall be condemned. Here is a special privilege of God's church, which we may see fulfilled in all ages. The Prophet Isaiah here agreeing with our Savior, that hell gates may impugn, but they shall never prevail against the Church: as Arius, Nestorius, and other gerat learned heretics have testified.

This is the dignity of the true Church: now follows her cognizance. And their righteousness is from me, saith the Lord; not of themselves. And this is that which Jeremiah also teacheth: Behold the days are coming (saith the Lord) and I will raise up to David a righteous branche, and a King shall reign, and he shall have understanding, he shall deal wisely, he shall do judgment, and justice upon the earth. Here is most evidently our Savior Jesus Christ described: he shall be a branch of David, coming of his Ioynes: he shall be righteous, even his very enemies shall not be able to accuse him of sin. He shall do wisely: he is the wisdom of God the father, he shall set up judgment and righteousness upon earth; he shall judge and condemn that old Prince of this world Satan, and cast him out of doors, and shall teach all men the way of true righteousness, that is faith in him. And in his days salvation shall be to Judah and Israel; they shall dwell safely. And this shall be the name wherewith they shall call him: The Lord our righteousness. And thus also David calls him, hear me O God that art my righteousness. And this also then is another true mark of the true Church: to call & account Jesus Christ their righteousness. And if this be his name, it must not be given to any other: he must have his name alone himself. They deny him his name, that attribute their righteousness to an thing else in this world whatsoever? And this name have all God's saints always attributed unto him: I have begun to speak unto my Lord (saith Abraham) which am but dust and ashes; thus basely he thought of himself: what glory, what beauty is in dust and ashes? And O Lord (saith Jacob) I am not worthy of the least of all thy mercies, and of all the truth which thou hast shown unto thy servant. As though he should say, I can challenge nothing, no not the least grace which thou hast bestowed upon me.

And Job saith: How should a man compared to God be justified? If he would dispute with him, he could not answer one thing, for a thousand. And to Job agreeth David: Innumerable troubles (saith he) are comed about me, my sins have taken such hold upon me, that I am not able to look up. Yea they are moe in number then the hairs of my head, and my heart hath failed me. Even David himself, thus many in number accounted his sins, being a man according to God's own heart. And who dare then account his sins fewer? And our Savior likewise teacheth all his, when as they have done all that is commanded them (if they were able to do it, as there is none able) even then to say and to account themselves in deed, unprofitable servants: Much more then, when they shall not be able to do perfectly even the 〈1 page duplicate〉 〈1 page duplicate〉 least of that, which is commanded them. Nay if the Apostles themselves shall say they have no sin, they were liars: Much more then any other Christians whatsoever. All true Christians account their works, do they never so many and so excellent, but duties, not deserts; as saint Paul teacheth them. For the love of Christ now (saith he) pincheth us or constraineth us to do all things. For we thus judge, that if one be dead for all, then were all dead. And he died for all, that they which live, should not henceforth live unto themselves, but unto him that died for them and rose again.

Here is the ende and cause of all good works. They are but duties which we are bound to do for Jesus Christ's sake, that died for us, if so be we could do even a thousand times more thē we can do. They are light, they are not fire: Let your light so shine before men (saith our Savior) that men seeing your good works, may glorify your heavenly father. But he deserveth the praise of this light that kindled y ^e fire. And that is he which said, I am come to send fire upon the earth, and what will I now, but that it burn? The light is his, that oweth the fire: our works are not ours, they are but the light of faith. The Apostle Paul calls them fruits of righteousness, they are not causes thereof. They proceed from it. When we are justified, then we bring forth good works: Before we can do nothing that is good; no not so much as think a good thought. He that owes the tree, may justly challenge these fruits. After (saith saint Paul ) that the Ephesians believed (which is their new life and justification) they were also sealed with the holy spirit of promise, which is the earnest of their inheritance until the redemption of the possession purchased, unto the praise of his glory. God bestows all his gifts upon us, our faith, whereby we live and are justified; the holy spirit, whereby we are sealed and assured, that we are God's children, whereby we are sanctified and enriched with all good works; yea and preserved even till the day we shall obtain that glorious kingdom of heaven, purchased for us by Jesus Christ; for this only ende, that we should be to the praise of his glory. A Christian must, in all things, and for all things, all his life long glorify God. This is the mark he must shoot at; the thing he must do daily. And for this cause God bestows his benefits; yea even all the good works he doth daily upon him. So the Saints magnified God in Paul being now converted. So in the Psalm, all the saints protest, Not unto us O Lord, not unto us: but unto thy name give the glory. And in the Prophet; Thou hast wrought all our works in us. We challenge nothing our selves, but only glorify thee, that by us vile earth, blunt tools, unfit instruments, thou wouldest vouchsafe, of thy abundant mercy, wisdom and power, to work such excellent things. So that this is another mark of the true Church, to attribute and ascribe all her righteousness, to the Lord Jesus Christ.

Another evident mark of the true Church, to be cunning in the Scriptures; to have God's law in her heart. And this is that which saint Paul allegeth out of Jeremiah, that out of the mouth of two witnesses, this truth might be confirmed to us: That he that should now doubt thereof might justly be condemned. Behold the days will come (saith the Lord) when I shall make with the house of Israel, & with the house of Judah a new testament: Not like the testament I made with their fathers, in the day I took them by the hand to lead them out of the land of Egypt. For they continued not in my testament, and I regarded them not saith the Lord. For this is the testament, that I will make with the house of Israel after these days, saith the Lord: I will put my laws in their minds, & in their harts I will write them: and I will be their God, and they shall be my people. And they shall not teach every man his neighbor, saying, know the Lord: For all shall know me from the greatest of them to the least of thē. Here we may note a notable, yea and a principal mark of the true Church. God calls this his new testament or covenant: Why then, they that have not had this, or have it not, are not within the covenant of God, are none of his heirs, are not partakers of his testament. But what is this covenant? They shall have God's law written in their heart; they shall all know God frō the greatest of thē to the smallest. They shall now be all cunning in God's word, that thereby as David saith, the very simple shall get understanding, that they shall be by it wiser ) as he himself was) then the aged. By God's word, the holy Ghost shall so teach everyone of them, that now as saint John saith, they shall need no other teacher. Then shall be fulfilled that which Isaiah prophecieth: The earth shall be filled with the knowledge of the Lord: even as the waters that cover the sea If this be the mark of the true Church: then everyone that is not to too partial, or will not shut his eyes willfully against the light of the sun, need go no further, but may here plainly discern which is the true and false Church; and may decide that great doubt, which at this day troubles so many men's consciences. Hath this knowledge been in the Popes Church? Have they thus known God from the greatest to the smallest? Speak truth herein whosoever thou art: And if it be most apparent, that this knowledge hath been wanting therein; be not afraid to say with the Prophet Jeremiah, and with S. Paul & with Isaiah, that she is none of Christ's spouse; that she hath no part in his testament. This same only mark bewrayeth her, and condemneth her. The same mark hath God put down again of his house and true Church, by the Prophet Isaiah, least we should doubt thereof. The redeemer shall come unto you, and unto thē that turn from iniquity in Jacob saith the Lord. Here first is Jesus Christ; now follows his Church. And I will make this my covenant with them, saith the Lord: My spirit which is upon thee, & the words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed (saith the Lord) frō henceforth evē forever. Here is first a covenant: Secondly, here are the spirit & God's word united and knit together: So that even as the winds accompany the waters, so doth God's spirit the waters of comfort: that is, the waters of the scriptures. And these words, as they have been in Christ's mouth; for he spake not of himself, but as his father gave him commandment (so he spake) so they shall be in the mouth of his seed, and of his seeds seed forever.

If these be the true marks of the Church, the Popish Church which lacks these marks, is not the true Church: Nay she hath broken this covenant most apparently. And therefore no doubt she is that whore of Babylon, which saint John speaketh of in the Revelation. Nay she is not only a trucebreaket but a murderer; she hath debarred God's people of his word, and so also of his spirit, which is the very life of the faithful, and without the which they are but withered branches. For the word and the spirit are knit together, as the Prophet here teacheth us: and therefore she is guilty of murder. And of such living and spiritual murderers, of whom the civil laws of magistrates take no hold, Saint John saith also, that they will not repent of these their murders, but still maintain them and practice them; even as the Papists do at this day. They which will be accounted God's seed and his children, let them see that they have God's word in their mouths, even as Jesus Christ had: Let it never depart, neither from their mouths nor hearts: let it alone direct all their works: let them in all their works say as he said: As my father hath commanded me, so do I.

David also thus pictureth out God's Church: Her foundations are upon the holy hills. What other holy hills are these but the scriptures? God's Church is built upon the scriptures; upon them she groundeth all her doctrines: God loveth the gates of Zion, more then all the dwellings of Jacob. Here is next her glory, her beauty, her strength, her felicity. God loveth now the meanest Christian, better then the best Jew, even the gates of Zion, before the stately palaces of Jacob. So that now let not the wise man rejoice in his wisdom, nor the strong man in his strength, nor the rich man in his riches; but let him that rejoiceth, glory in this, that he knoweth me, saith the Lord. And wherein this knowledge consisteth, S. Paul teacheth; that is, to know that Jesus Christ of God is made unto us wisdom, and righteousness, and sanctification and redemption. That according as it is written (saith S. Paul) let him that rejoiceth, rejoice in the Lord, for these things, for this wisdom of God's word, for this strength of faith, for the riches of Christ merits, which all are ours. And therefore he saith so often to the Philippians: Rejoice in the Lord, and again I say rejoice. And why? because God loves thee. If thou be a Christian even whosoever thou art, though thou be never so mean a Christian, though thou be but a gate & no stately palace; yet the Lord loves thee more then all the palaces of Jacob. Though thou be but a little one in Christ, yet thy Angel, thy servant that attends upon thee, beholds the face of God in heaven. And this love of God is another mark of God's Church. Glorious things are spoken of thee O thou city of God. The Church is called here the city of God: she is called also the Spouse of Christ.

And again Isaiah writes thus of her: For a moment in my anger I hid my face from thee for a little season: but with everlasting mercy have I had compassion of thee, saith the Lord thy redeemer. And again, O thou afflicted and tossed with the tempest, that hast no comfort: Behold I will lay thy stones with the carbuncle, and lay thy foundations with Sapphires. And I will make thy windows of Emerauds, and thy gates shining stones, and all thy borders of pleasant stones. And thy children shall be taught of the Lord, and much peace shall be to thy children. In righteousness shalt thou be established, and be far from oppression, for thou shalt not fear it: and from fear: for it shall not come near thee.

These are great blessings even in worldly affairs, in things that concern our bodies; but in those things which concern our souls, how far more excellent are they: such glorious things are spoken of God's Church. But the Romish Church, by their placing of peblestones, and stones that lie in the hie way, in the windows of God's church, that is, simple and unpreaching Prelates, and also by teaching the doctrine of the uncertainty of salvation, hath obscured this glory. I will think of Rahab and Babylon with them that know me, &c. Here is another mark of the church. She shall now be spread over the whole world; not tied to any one place, as the Jewish church was. The Papists would now make their Rome a second Jerusalem; and all the churches of Christendom bound to her: as all the Synagogues of the Jews were bound to Jerusalem. And they would make their Pope like to the hie priest of the Jews. But these Jewish shadows are vanished away: and now that mystery of Antichrist (which they by their shadows would maintain) is come in steed of them. And no doubt this was that mystery which began to work in S. Paul's days, of which he speaks: some did not stand then in the liberty of Christ, but brought in Jewish shadows. Again, Rome is not the daughter of Jerusalem, but Zion: as David here avoucheth, whose gates, and children, and singers, and trumpeters, and fresh springs are not now in any one place, but thorough the whole world. Rome if she will needs have a mother, is the daughter of Babylon, putting out the eyes of kings, that she might make them serve her, leading God's people from that good freedom wherein Jesus Christ had placed them, into a miserable bondage again, having her thick and stately walls reaching unto heaven. Of whom David speaketh: O daughter of Babylon which shall be sacked, happy shall he be that rewardeth thee as thou hast served us. Happy shall he be that spoileth thee even as thou hast spoiled all nations. And their spoils are in thy palaces; yea happy shall he be that taketh thy young children, thy young imps, and dasheth them against that rock, that is, Jesus Christ.

Images in the beginning were lay men's books only to admonish and to put them in remembrance, but now they are become lay men's God's to worship. Prayers for the dead were testimonies of the good will and affection men living owed to the dead: now they are become means of their salvation. Such imps must now be dashed against that Rock Jesus Christ: they impair his merits: they are repugnant to his Gospel. Behold Palestine, and Tirus with Ethiopia; there was he borne: In all these countries & kingdoms where Jesus Christ now reigneth; where the Pope never set his seat, shall Jesus Christ have children, shall he have subjects. The Lord shall count where he reckons up the people, that he was borne there most gloriously. Those that be regenerate and made God's children by spiritual regeneration, shall God number and account for his: and therefore one Louis a king of France, when as he had conquered many countries, one asking him of which of them he would take his name: he answered, he would be called Louis of Poicters, because there he was christened, and had gotten there the greatest victory of all other his victories, even of the Devil the Prince of this world. He accounted that birth most glorious, better then to be borne the Emperors son and heir, here in this world. And here every poor and simple Christian may rejoice greatly in the Lord, that he is known of God, and that God himself keeps a Register of his nativity: and therefore he cannot perish, he cannot be lost, he cannot be forgotten. By this Register God reckons up and numbers all his: and he shall reckon up as well singers, as trumpeters.

Of the people which praise God, God makes account of, as well as of the trumpeters which preach him. S. Peter writes his Catholic Epistle to all the dispersed brethren, who had obtained like precious faith with them: Our Savior Jesus prays not only for his Apostles, but for all those also which should believe thorough their preaching. Oh happy are all those whom Jesus Christ prays for! All are yours (saith S. Paul to the Corinthians) even Cephas, and Paul, and Apollo, and the world and death, and life, and things present, and things to come; you are Lord's of all these, and all these are your servants. And you are Christ's, he is only your Lord, and Christ is God's. Christians are Lord's of life, and of death of this world, and of the world to come, by the means of Jesus Christ; they need not fear, nor care for any of these; they may trample them under their feet; they may command them. O excellent dignity of all Christians! And here by this one place, the Popes supremacy which he challengeth, falleth down even to the ground: only Jesus Christ is here set down, as Lord of Christians. And Paul, and Cephas, and Apollo joined altogether, and the pope also (if he be Peters successor) are made equal, & accounted but as servants of Christians. Peter and the Pope here, and Paul also, are but servants: all Christians are their Lord's, even as Jesus Christ again is the only Lord of all Christians. Here is the Lordship of being Christ's vicegerent committed to Peter, no more then to Paul: nay all Christians are his Lord's, and he their servant.

Lastly, all my fresh springs shall be in thee: O fruitful soil! O plentiful church! To have one of God's springs in it, were a great blessing; but to have all God's fresh springs in it, far passeth man's reason. Where such plenty of springs are, who would debar any to dignity for water: who will complain of drought? as the church of Rome hath done, who hath forbidden the people to read the scriptures, who hath made a pretence that they lacked water, they lacked judgment. But herein the Prophet David agrees with our Savior, in the gospel. Who saith, that whosoever drinketh of the water that I will give him, shall never be more a thirst, but the water that I shall give him, shall be in him a well of water springing up into everlasting life. Our Savior meaneth here of the abundance of his holy spirit, which everyone that believeth in him, hath received: and therefore hath this fresh spring in him. And why should we suffer it to be stopped with earth? why should not we dig this spring, and draw water out of these wels of salvation with joy, as Isaiah prophecieth? why should we suffer this water to putrefy in us for lack of drawing, that is, for lack of reading & meditating on the holy scriptures? God's people are so ignorant in them, because they will not do their endeavor, they will not delight in reading of them. Everyone hath a fresh spring in himself springing to everlasting life, to water and comfort himself and others to, by the holy scriptures; if he would keep it open, if he would use it.

These marks of the true Church, I have briefly run over: although I have handled some of them elsewhere, because God's words are compared by the preacher to Nailes: and must therefore be fastened by many strokes. And our Savior in the gospel doth iterate his parables: As also these two marks of the Church which follow, although I have handled in some other place: yet for their plainness and excellency, I cannot here pass them over. But Christ as the son is over his own house, saith Saint Paul; Whose house are we, if we hold fast the confidence and the rejoicing of our hope, even unto the end. Here are two plain marks of the Church: we are God's house; we are God's Church, if so be we keep and hold fast these two things, that is, our confidence in our prayers; as saint John expounds it: And our rejoicing of the certain hope of our salvation unto the end. This is our confidence we have in him (saith saint John) that if we ask anything according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask we know that we have the petitions that we have desired of him. This ought to be every Christians confidence and assurance; that whatsoever they ask in the name of Jesus Christ, (which is agreeing to the will of God) they are sure they shall obtain it. And they know that Jesus Christ hears them; they know that their petitions are granted. This is the first mark of God's Church: no doubt every Christian ought to have this confidence whensoever he prays, that he may say as our Savior said when he prayed to God his father. I thank thee father that thou hast heard me: I know that thou hearest me always. This is written for our learning, God loves us now as he loved him. This the world must know, much more every Christian himself. This confidence David had in all his prayers, as appeareth in his Psalms.

And the second mark also saint John, agreeing with saint Paul, hath put down in the former verse, which is the ground of this. These things have I written unto you (saith saint John) which believe on the name of the son of God, that ye may know that ye have eternal life, and that ye may believe in the name of the son of God. All Christians must know that they have eternal life. And that this their knowledge might be sure and certain, Saint John a faithful witness, writes thus unto them. Who will not believe in our affairs the deposition of a faithful and honest man? and shall we not believe the testimony and writing of saint John? And again in his first Chapter he writes thus. The life appeared, and we have seen it and be are witness, and show unto you the eternal life, which was with the father, and appeared unto us. This I say that we have seen and heard, declare we unto you, that ye also may have fellowship with us, and that our fellowship also may be with the father and with his son Jesus Christ. And these things write we unto you, that your joy may be full. Who would not read such a comfortable letter? who durst ever have presumed to think thus much in his heart? That we vile wretches and miserable sinners should be fellows with the Apostles; nay should have fellowship and a communion even with God the father, and his son Jesus Christ, and the holy Ghost, if saint John had not written it? And now that he hath written this unto us, who dare doubt of it? Oh the fellowship with God the father, & with his son Jesus Christ, and with the holy Ghost? the ioyfullest letter that ever was read. Will God, nay doth God even now account us as his friends; as those whom he sets most by? Who reads this, & rejoiceth not even from his heart? whom will not this glad tidings cause to rejoice daily, as often as he thinks thereon? Nay, who will ever now cease to think thus, & let all other matters be forgoitē, I have fellowship with God the father, & with his son Jesus Christ, and with the holy Ghost: What do I care for else? He that walks in the sun, the exceeding great light thereof so daseleth his eyes, that when he comes into his own house, though it be richly furnished, • e sees nothing: So should this exceeding great joy drown all our other joys whatsoever. This rich fellowship with God the father, and his son, and the holy Ghost, should so dasell our eyes, that we should now make no account of these our earthly riches. And this joy of this rich and certain hope, being thus certified us by a faithful witness Saint John, is the mark of the true Church. They which lack these marks, are none of the Church; what fair shows soever they have besides.

And this is the very scope of saint John's Epistle, I write unto you (saith he) these things, not that ye may rejoice only: but that your joy may be full. And this he writes to all Christians: who will then doubt of his salvation?

And here I note, how the Church of Rome doth take quite away saint John's knowledge and assurance: I write unto you (saith he) that you may know that you have eternal life. And again, this is our confidence, that when we pray, we know that he heareth us. We know that we have the petitions that we ask of him. This certainty, this knowledge, the Church of Rome cannot abide. She teacheth that no Christian can say, he knows that he shall be saved; and therefore she teacheth men to doubt of their salvation. She teacheth that we are not sure whether being hindered by our sins, Jesus Christ will hear us, or no: And therefore she teacheth to make mediators unto him: As though anything could be added to his love towards us. Nay his mother the blessed Virgin Marie, nor all the saints, and Angels in heaven do not love us so dearly, as he doth; if the love of all these were put altogether. And whereas they urge our sins, to discourage us, and to weaken this our confidence: Saint John in his first chapter doth confess also so much, that we are all sinners, or else (if we deny that) we are liars. And yet for all that, in this chapter he teacheth us this joy of our salvation, and this confidence and assurance of our prayers. And is the Church of Rome the true Church? Is she God's house, that holds not fast this confidence in her prayers, and this certainty of the hope of her salvation? Let all men of indifferency judge.

Saint Jude in his Epistle, having foretold of heretics that should trouble the Church, briefly knits up as in a little bundell the marks of the true Church: being the same in substance, which saint Paul and saint John have taught us. But ye beloved (saith he) edify yourselves in your most holy faith: That is, study, read, meditate, and be expert in the scriptures: So shall you be sure to be within God's league and covenant, and be a sheep of Jesus Christ's fold, as hath been noted before. Secondly, pray in the holy Ghost, that is, with knowledge, with sighing and groaning, with faith and assurance: For all these are the fruits of the holy Ghost. Thirdly, keep yourselves in the love of God, that is, be sure that God loves you: Be sure and know that you have eternal life. Let not that subtle serpent ever persuade you to doubt of God's love towards you, as he did Eve your grandmother: And who goes about still teaching the same lesson to them that will believe him. And lastly, look for the mercy of our Lord Jesus Christ to eternal life. Do not trust in your works, challenge nothing of desert: Confess that you are unprofitable servants: Trust only in his mercy. These are the marks of the true Church by saint Jude’s judgment. And they which lack these are Satan's synagogue, are the false Church: what marks soever else they do brag of. For God's word is the word of truth. And the marks of the Church that are in it set down, are only the true marks.

But to conclude, although many other clear and manifest marks of the Church might be gathered out of the scriptures, yet these marks are especially to be marked of us, which saint John puts down in the Revelation: For they concern our days, & they are those marks of God's house, which Babylon had defaced, & Antichrist had raced out, so as in man's judgment, it seemed impossible that ever they should have been brought to light again. Antichrist here dealt so cunningly, even as Pharaoh did in murthering the Israelites children, intending to destroy their posterity; and Herod in murthering the young innocēts, thinking thereby also to have murdered Jesus Christ. But God that dwelleth in heaven laughs all these their counsels, all this their wisdom to scorn.

And therefore saint John saw an Angel fly in the midst of heaven, having an everlasting gospel to preach to them that dwell on the earth, and to every nation, & kindred, and tongue, and people. Here is the first mark of the Church, the preaching of the gospel: This mark Antichrist had quite abolished. And although in his kingdom, that he might not seem to be quite opposite to Jesus Christ, & utterly to disallow preaching, he had his Friers that preached: yet the pastors of congregations, whom Jesus Christ and Peter also commanded to feed their flock themselves, in those days seldom preached. And these Friers preached not the Gospel, but their legends of Saints commonly. And therefore the second mark of the true Church, is to preach, not legends or old wives tales, but an everlasting Gospel, that which was from the beginning; not a new faith devised of man's brain in the succession of many ages. Jesus Christ is the same yesterday, and today, and forever. And all God's true Saints must strive to maintain that faith, which was once given to the Saints: in the beginning by Christ Jesus himself and by his Apostles. That gospel which the Church of Rome now teacheth, is not such a gospel.

And this gospel must be preached to the inhabitants of the earth, to every nation, and kindred, and tongue and people. Antichrist had seduced all these: all these were drunken with the pleasant wine of Babylon's fornication. Antichrist had not seduced the nation of the Jews, as the Papists think he shall. What need the Devil go about that? they are his already, they are already seduced as much as can be: but he shall seduce all nations, tongues, kindreds and people: he shall pervert the gospel of Jesus Christ. And therefore to them it behooveth, that this everlasting gospel should be preached again. The plaster must be applied to the sore.

And here that mark, which the Church of Rome would make men believe is a true mark of the true church, is quite overthrown, and approved to be a false mark. Shall all nations be made drunken with Antichrists poisoned and pleasant wine? why then Vniuersalitie is not a sound and a true mark of the Church. Saying with a loud voice, Fear God, and give glory to him, &c. Now follows the doctrine and chief points of this everlasting gospel: as also by the contrary, most evidently may appear the points of Antichrists doctrine: for contraries make one another more manifest and clear. So that then, if this be the everlasting gospel, to fear God and give him the glory: the gospel which Antichrist preached, was contrary to this: Not to fear God, and not to give him glory. And now Israel, what doth thy Lord thy God require of thee (saith Moses) but to fear thy Lord thy God, to walk in all his ways, and to love him, and to serve thy Lord thy God, with all thy heart and with all thy soul? And God himself speaketh thus by the Prophet Jeremiah: Hear now this, O foolish people and without understanding; which have eyes and see not, which have ears and hear not. Fear ye not me, saith the Lord? or will ye not be afraid at my presence? which have placed the sand for the bounds of the sea, by the perpetual decree, that it cannot pass it: and though the waves thereof rage, yet can they not prevail: though they roar; yet can they not pass over it. And of man the Prophet Isaiah saith: Cease you from the man whose breath is in his nostrils. And our Savior saith of the Pharisees: They worship me in vain, teaching the doctrines and commandments of men. For ye lay the commandment of God apart, and observe the traditions of men, as the washing of pots, and of cups, and many other such like things ye do. Such fear to break man's laws and commandments, they had also most manifestly in the time of Popery.

As concerning God's glory also, the Prophet Isaiah writeth thus: I am the Lord, this is my name, and my glory will I not give to another: neither my praise to graven images. And after: Behold I have fined thee, but not as silver: I have chosen thee in the furnace of affliction. For mine own sake, for mine own sake will I do it: for how should my name be polluted? Surely I will not give my glory to another. And so Jeremiah counsails the people: Give glory to the Lord your God, before he bring darkness and or ever your feet stumble on the dark mountains. And David saith: To thee, O Lord, praise keeps silence, or upon thee it waits in Zion.

So that whereas God by his eternal word commandeth to fear him; and to be afraid to break his commandments, and to give all glory to him: the gospel of Antichrist was to fear man, and to keep his commandments, and to give glory to creatures. And did not we see this fulfilled in the time of Popery? how did they then keep God's people in awe? how afraid were they then, to break any of the Popes or his cleargies commandments whatsoever? And as for God, the most part of his commandments they knew not: and those which they knew, were so corrupted by them, that they had as good almost not to have known them at all. They did, as the Pharisees did teach the people God's commandments; but the keeping of them after their expositions was a breaking of them? So they taught in those days, as may seem, not to swear by God, but by creatures, by cock apie, and such like, they made no account to swear by; which was horrible blasphemy against the majesty of God, to give his glory to a vain thing, to cock apie or a mouse foot. For to swear by God, is a part of his honor: and therefore even as he that should set the crown of a king upon a swineheards head, did more heinously offend against the majesty of the king, then he that should put it on the head of some of his nobles in any rebellion: so did they more grievously offend, in giving gods honor to these base creatures; whereas it is a most heinous offense to give it to any creature. So they taught to keep holy the Sabaoth from bodily labors: but to do the works of the Sabaoth, they regarded not, as to hear God's word, and such like. They gave also God's glory to creatures, by calling upon Angels and Saints; nay even to stocks and stones, by kneeling down and putting off their cap • unto them: nay by their offerings and making their vows unto them. And in these consisted the chief part of Antichrists religion.

And this lesson concerns us, for it follows: For the hour of his judgment is come. There be some that shall err in these points even immediately before the day of judgment. But let such take heed; for, as I have noted before, God at the day of judgment shall command all those his Saints to be gathered together to him, that have made a league and covenant with him with their sacrifices. And David commandeth all God's Saints to bind their sacrifices with cords, to the horns of the Altar: now the Altar is Jesus Christ; as who knows not? This is that which that Psalm teacheth also, Sing we merrily unto God our strength, make a cheerful noise unto the God of Jacob: for this is a statute to Israel, and a judgment of the God of Jacob. This he ordained in Joseph for a testimony, when he came out of the land of Egypt. This law of God must we observe also coming out of the spiritual Egypt, where also we heard a language that we understood not. To the horns of that Altar Jesus Christ, and to the mighty promises of this Altar, must all God's Saints bind all their sacrifices, and all their prayers. The hour of his judgment is come; now worship him that made heaven & earth, the sea, and the fountains of waters. Here is an Antithesis or contrariety between God and his works. As though the holy Ghost should say; Worship now y ^e creator, and no creature whatsoever: no not Saint or Angel. Let all true catholiques obey this commandment, and go no further. Let them worship him that made heaven and earth: let them worship the creator. Thus far the passage is sure. If they shall go any further, they have no warrant, the passage is dangerous, they may perchance be drowned in the sea of disobedience with king Saul and others, which durst venture further then they had commission. These are then the marks of the true Church reformed from the corruptions of Antichrist: To preach the Gospel, and the everlasting Gospel, to teach men to fear God, and to fear to offend to break his commandments, and to give all glory to God: and to worship him that made heaven and earth. Laye this rule to the Church of Rome, and everyone may see, howe far out of square she is.

And another Angel followed, saying, it is fallen, it is fallen, Babylō the great City: for she made all nations to drink of the wine of the wrath of her fornication. Here now follows Babylon: here follows the false church, that hath doctrines contrary to those▪ which was alofte, as should seem, before, and in great glory: Oh let not this her great glory beguile any. For it is fallen, it is fallen; she shall come to the ground: she shall not always be alofte, howe sure and firmly soever in man's eyes she seems to be underpropped: and therefore her fall here is doubled. And although her doctrine might sufficiently have been gathered, by the contrary of those, which have been taught before: yet here also are some principal parts thereof manifested and declared, least that God's people should be deceived: and that in two words. Here doctrine is called wine, because it was pleasant to flesh and blood: as their Church service, their guildes, their pilgrimages do most plainly prove. Secondly, it was wine of fornication. She withdrew men's hearts from the only love of y ^e service and worship of God, by this her wine: and so made man to commit fornication, even as Israel did, by joining ever some Idol or devise of their own, with the true worship of God. David saith in the Psalms: Whom have I in heavē but thee, meaning to worship, to trust in, to call upon. For thou hast destroyed all them that commit fornication against thee: That is, that trust in, worship or call upon any other, yea though they be in heaven, besides thee. And this also is the meaning of the first commandment: Thou shalt have no other God's but me.

And the third Angel followed them saying, with a loud voice. If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God; yea of the pure wine that is poured into the cup of his wrath, and he shall be tormented with fire and brimstone, before the holy Angels, and before the Lamb. Now the gospel being preached, it is a dangerous thing to follow Antichrist: now light being come into the world, still to embrace darkness is death. So that here follows a third Angel, that threatens a most terrible sentence against all such. And here also are put down marks of the false Church: the first is, to worship the beast, and the image of the beast. This beast is the Roman Emperor, as appeareth in the chapter going before, whose deadly wound the beast that came out of the earth, healed; and to him it was permitted to do wonders in the sight of the beast saying to them that dwell on the earth, that they should make the image of the beast, which had the wound of the sword and did live, it was permitted him to give spirit to the image of the beast, so that the image of the beast should speak. Do not these two beasts lively represent the Pope and the Emperor? whereof the one doth confirm the other. Hath not the Pope healed the Emperors deadly wound in Christendom, which the Turk hath given him? So that by his means all nations do yield a kind of obedience to him, who no doubt, but for him, would have forsaken him. Hath not he taught that men must make an image to the beast? That as there is one Monarch in the world: so there must be also in the Church. Hath not the former beast suffered him to do wonders in his sight, even what him pleased? Hath he not brought to pass, that as many as would not worship the Image of the beast, that is, which would not knowledge his supremacy should be killed? Hath he not made both great and small, rich and poor, bond and free, to receive a mark in their right hand, or in their forehead, and that no man might buy, nor sel, save he that had the mark or the name of the beast, or the number of his name. That is, he was hated of all men, & accounted an heretic: Nay that even to kill such, was high service done to God, which had not the number of his name in their right hand, that is, his Latin primers and portuises, and his characters, that is, his ceremonies; in their foreheads; that is, that professed them not manifestly (whereof his religion was full: and in truth was nothing else, but a huge heap of characters and ceremonies) he that refused to do any of their ceremonies which were then used, might neither buy nor sell: all men hated him. But now the sun shining of the gospel, he that cleaves still to these shall die eternally. These are the marks of the false Church.

The figures and types of the Church may also teach us, which is the true Church. It is reported that Hercules his stature after his death was found out by the length of his foot: God hath made nothing in vain: even the very shadows of things may teach man wisdom. First therefore the Ark of Noah may be a figure of the Church. And God said unto Noah: make thee an Ark of Pine trees. And the ark is called in Hebrew Tabah, of Bauah which signifies to build, because the Church of God must ever be in building. The building thereof (is not like to other buildings) it never hath an ende. As long as this world lasteth, it shall ever be in building. And therefore saint Paul saith, that Jesus Christ hath given some to be Apostles, and some Prophets, and some Evangelists, and some Pastors, and teachers, for the gathering together of the Saints, for the work of the ministry, and for the building of the body of Christ, till we meet altogether in the unity of faith, and knowledge of the son of God unto a perfect man, and unto the measure of the age of the fullness of Christ. Neither without a mystery do the Grammarians call a word Tiba with Yod; because no doubt this Ark of God's Church must be built with his word.

Secondly, this word Tabah, is but twice read in all the scripture. That is, the Ark that Noah was in and saved him: and the Ark that Moses was in & saved him. For that is called also by the same name. And this may teach us the two Churches of the Jewish synagogue, which was but like a basket made of twigges and bulrushes, in comparison of the Ark of Noah; that is, the Ark of Jesus Christ; of which the Prophet Isaiah prophecieth, that God promiseth that for brass God will bring gold, and for iron, silver. The Pastors in Christ's Church, in comparison of the Priests in the Jewish synagogue, are as it were great Cedars of Libanus to small twigs. Again this (Tabah) is never found, but where water is: To signify no doubt, that the Church of God (as well the synagogue, as the Church of Christ) shall be always in this world afflicted. It shall ever be on the water: It shall be like to Christ's ship not only tossed with waves, but also in danger of drowning. Thirdly, it is called an Ark, and not a ship, because it must keep Jewels: or else it is none of God's Church. Blessed is the man (saith David) that hath not walked in the counsel of the ungodly, &c. but his delight is in the law of the Lord, and therein will he meditate day and night.

And in another Psalm he saith. Thy words have I laid up: I have hid them within my heart, least I should offend against thee. And it is said of the blessed virgins Marie: that she laid up those words she heard of the shepherds within her heart. Such Arks both men and women, both Kings and Inferiors must Christ's Church be. It must not be a ship to traffic for gold, to seek earthly riches here in this world. For no doubt as it were in a mystery hereof, and to teach us this lesson, God brake the ships of good King Jehoshaphat, which he sent to Ophir for gold, who was as should seem a little covetous, and would not suffer the servants of Ahaziah his friend, to go with his servants. Covetousness will have all her self: She cannot abide that any should have anything wth her.

And God commanded Noah to make his Ark of Pine trees, that is, of such wood as would swim above the water, as would not be rotten or corrupted. To teach all Christians that as many as call upon the name of the Lord Jesus, should depart from iniquity: And that they should walk worthy of their calling: and that they should be crucified to the world, and the world to them, that is, that they should live in the world like pilgrims, and swim above the water like Pine trees; and not sink down therein like Okes of Basan; and not be drowned with the love and pleasures thereof like worldlings. And thou shalt make nests or cabbins in the Ark; That is, resting places. Here the Hebrew word is (Kinnam) which may fitly be derived of Kanah which signifies to buy or purchase God's Church is called Jerusalem, a vision of peace. It must have nests, resting places in it: But they are purchased, they are bought. That great price of Jesus Christ which he paid, not of gold or silver, but of his own blood, hath made these nests, these resting places. Now we being justified by faith (saith saint Paul) we are at peace with God. And then if we be at peace with God, what need we fear all the wars, persecutions, or enemies of all the world besides; let the devil, and all his, do what they can against us. We rest our selves most securely in the Kinnam, in this nest or cabbin, purchased with such a great price for us. And this nest our Savior Christ himself shows us saying, let not your hearts be troubled, believe in God, believe in me. In my fathers house are many resting places, 〈 in non-Latin alphabet 〉 , if it were not so, I would have told you. I go to prepare a place for you.

And thou shalt pitch it from within the house, and from without, with pitch. This pitch, wherewith the hoards of the Ark were pitched, both from within & without, signifies Christian charity: We must love our God: we must love our family: we must love our neighbor. We must love all these within in heart, and without in work. This pitching must be from within, and from without; it must proceed to others. Charity is called another man's good: It must not be all for it self, that is no charity, that is self love, that is Satan's tarre which will not fasten or join things together; it is not God's pitch. And here we may note, that pitch & not pins, or nails must join all the boards of God's Church together: we should all be joined together through love, and not by force; not by compulsion; by word, and not by sword. The pitch of charity should bind every true Christian more, then any bond of parchment. But now this joining together of pitch and of Christian charity is clean gone: now men seek and study how to join men to them by nails, by force, by authority, by obligations, by hard dealing, and not with love, not with charity, not with courtesy. But such joining is not Christian like, it will never continue. Paper joined together with pitch or glew, will sooner rent, then be severed: such is the joining together of charity. Now even in that holy league of marriage: they trust more to parchment bonds, then to this bond of charity: bonds of parchment must assign women their dowries and portions after their husbands deaths: they distrust that bond of charity; but in truth it is surer and stronger. For in truth, men will rather die then for sake them whom they love: And what do we doubt then of their goods? But the joining together with nails, and other things may be easily separated, and the things never the worse: And such are all the ioinings and counterfaited loves, which are made with force, and hard dealing, and authority, rather then by charity.

And thus thou shalt make it, the length of the Ark shall be a hundredth cubits, and the breadth of it fifty cubits, and the height of it thirty cubits. Here is the portraiture of Christ's church: it is longer, then it is either broad or high. Here are faith, charity, and hope. The mystery of faith is three hundredth cubits; it is very deep, it is unsearchable. And therefore Saint Paul prayeth for his Ephesians, y ^t they may know what is the height, depth, length, and breadth: he meant no doubt of the cross of Christ, and of faith in him crucified. He had relation to something, and it may fitly be applied unto this.

Secondly, charity is fifty cubits, having relation to the year of Jubilee, which was every fiftith year: wherein was forgiveness of all debts, letting loose of all that were in bondage, as well lands, as servants, and a joyful and general freedom and liberty proclaimed: even their fields that year had also their Sabaoth. Such, nay far greater should be Christian charity every year: that shadow is vanished away, and the true sun hath shined Jesus Christ, and hath freed us from the great debt of our sins, that we did owe unto God, and hath delivered us out of the hands of that mighty and cruel tyrant Satan, and hath freely given us the kingdom of heaven. So that now in his kingdom every year, everything should rejoice. No man considering what Jesus Christ hath done for him, and remembering that he hath commanded us to love one another, as he hath loved us; should now in any matter deal hardly with his brother. Who will now deny him light trifles, either in giving, or in forgiving; who hath received such great gifts, such a great pardon? who now will not liberallie deal with this earth, that hath so freely received heaven? Who will not forgive a hundredth pence, that hath forgiven him a hundredth talents? Who will not now lend freely, even hundreds if he be able, that hath lent him all that he hath? What hast thou that thou hast not received? These considerations, if we were not stony hearted, should make our Jubilee eternal: it should make us give, that we might have given us again. It should make us forgive, when as our debtors being our brethren, be not able to pay us. Considering how we our selves one day, being bankerupts, and not able to pay anything, must crave forgiveness, not only of injuries and blasphemies against the majesty of God; but of debts, in not using well these talents we have received at his hands.

Thirdly, the Ark was but thirty cubits in height, to teach us humility. Our hope must be humble, we must not trust in our selves: we must not be proud of our works: we must not be proud at all. Our hope must be but thirty cubits hie; it must be limited in three, that is, in the Trinity. It must not exceed that, Blessed are the poor in spirit (saith our Savior) It is the first blessedness amongst those so many beatitudes; as it were the root and mother of all the rest. To be proud is like a poison, or venom, that mars all the rest. As also there is no blessedness so often repeated, as Blessed is the man that puts his trust in the Lord.

A window shalt thou make in the Ark, and in a cubit shalt thou finish it from above. The Ark of God's Church is a lightsome house, and not a dark dungeon. It hath a window in it to give it light. And the window is compared to the sunneshine at noon, to declare that all our knowledge in this life, although it be but small in comparison of that we shall have hereafter; yet it is most pure and clear. Now we know as it were in a dark speech, then we shall see face to face. And this window is but one, no doubt to signify Jesus Christ, who is the only window that gives light, and all other heavenly graces to his Church.

And the roof of the Ark is finished in a cubit: as some think, or else the eaues were round about the Ark a cubit in breadth, to put away rain from the window, and from the ark it self. This may teach us mortification of the flesh; If we would judge our selves, we should not be judged of the Lord. Fasting and prayer from a lively faith, are that narrow roof, that repelles all storms from God's Church: Under this narrow roof Ahab, when God threatened him vengeance for his sins; and Queen Hester, when Haman like a mighty cloud and huge tempest did hang over her head and the heads of her people, did shroud themselves. So did Nineveh at the preaching of Jonah. Wouldest thou escape the storms then of God's wrath? let the Roofe of thy house then be narrow. Whosoever thou art, judge thyself, and God will not judge thee: as S. Paul counselleth all Christians.

And the door of the Ark shalt thou set in the side thereof. Here is also Jesus Christ described very lively unto us; who is the very door into the church; who suffered his very side to be opened with a spear for our sakes, that we might have an entrance into heaven. By this door we enter boldly into heaven, and appear before the majesty of God. In this wide wound, as in the clift of a most safe rock, we hide our selves from all the persecutions of the enemy. And this door is but one: there are not many doors into his house, as our Savior himself tells us; I am the door. The same also Peter testifieth. There is but one way to salvation, and that is, Jesus Christ: there is but one seed, in whom all the nations of the world shall be blessed, and that is Jesus Christ: there is but one brazen Serpent lift up in the wilderness, which cured all the Israelites from all the stingings of the Serpent whatsoever, and that is Jesus Christ. There is no other name under heaven given to men by which we must be saved, but only the name of Jesus Christ. He is that one door, that was made in the side of the Ark.

And thou shalt make it with the low, second and third Roume. There are degrees in God's church of many estates and conditions, of Kings, and other inferior magistrates, and subjects; of Bishops, Pastors and their flocks; of virgins, married folks, and widows: and therefore God commanded Noah to make hie roumes, and middle and low roumes in the ark: Everyone of these have their proper places in God's Church. There are also in the church children which stand need of milk, there are also strong men which can digest stronger food, which are doctors in christianity; and some others to whom the rudiments and principles of Christian religion appertain: and all these do belong to God's church.

And behold, I will bring a flood of water upon the earth to destroy all flesh, wherein is the breath of life under heaven, and all that is in the earth shall perish. But with thee will I stablish my covenant, and thou shalt go into the Ark, thou and thy sons, and thy wife, and thy sons wives with thee. Here is the flood a sign and type of God's wrath and just judgment, for sin. Here is the only means of salvation: God's free mercy. For it is said before; That when as God saw that the wickedness of man was great in the earth, and all the imaginations of the thoughts of his heart were only evil continually; and it repented the Lord that he had made man in the earth, and he was sorry in his heart, &c. That Noah yet found grace in the eyes of the Lord. Noah his salvation was the free mercy of God, and his most gracious covenant. They only which do observe his covenant, do escape this his fierce wrath: as here appeareth. And this covenant Noah preached unto those wicked men in his days: but they would not believe him, but everyone followed his own wicked ways, and so in the end for lack of faith were drowned. The like covenants God hath made with us: let us read them and mark them, and believe them, if we mind to escape this deluge of the wrath of God, least we perish with those men in the days of Noah. The obedience of God's covenant is the only way of salvation: no devise of man can save else whatsoever.

And take thou with thee of all meat that is eaten, and thou shalt gather it to thee, that it may be meat for thee and them. God will not have his pined; he will have meat in his house: and therefore Jesus Christ was borne also in Bethlehem, which in the Hebrew signifies a house of bread. And Noah is commanded to gather to him all manner of meats. There are variety of meats in God's house. There is the head of the lamb, the purtenance and the feet. There are sower lettice; there are mandrakes, which make fruitful; there is purging Isope; there is precious balm. There is wine and strong drink, for the afflicted: there are dregs for the wicked. And here is required the wisdom of all God's ministers. They must be stewards: they must not give all meat at once; but every kind of meat in his proper time. Neither all kinds of meat to every Christian; but every condition or state hath his proper food: even as in Noah his Ark every kind of living creatures had also. The doctrine of Kings and Magistrates, is not to be set before the people; nor the doctrine of the people to be taught the Magistrates; this were lack of discretion: This were not rightly to devide the word of God.

Noah therefore did according to all that God commanded him: even so did he. Here is the conclusion and sum of all: Noah did all according as God commanded him. Even in this material work of making the Ark of wood and timber, he missed not an Inch of that length, breadth, or height, or of any other thing, which God commanded him: much more then in the spiritual building of the Church, the same is to be observed. The master builders may not go a hairs breadth beyond the commandment of God, though that which they do, seem in their own eyes never so convenient, or profitable, or necessary, or stately. They must learn this lesson of Noah their good predecessor, and their Schoolmaster: As God commannded, so did Noah according to all things: he adbed nothing of his own. Again hereby it plainly appeareth, that the word is the rule and square of the Church, by which it is to be built and governed, and not the Church of the word; as the Papists would have it: And that is, to bear rule in the Church, and that the Church is not to rule it. By this also that great pillar, which the Papists do object for the defense of the Church, falls to the ground. The Church (say they) is the pillar of truth: and therefore whatsoever the Church teacheth, must of necessity be believed: The Church cannot err. But they must mark here, that as the Church is called a pillar; so the word of God is also called truth. Thy law is the truth (saith David ) And therefore if she keep not the word of God, she may err, she may be a pillar of salt without it, as was Lots wife; but a pillar of truth without it she cannot be.

Now if this be the true Church, which hitherto under the type of Noah's Ark, I have described: let us a little compare the Church of Rome to this, and see how they agree together: Who brags that she is this Ark of Noah, and that without her there is no salvation. And first to begin with the name, she is not Tebah: She is not a building, she hath not taught her children one to build another in the common and holy faith, as saint Jude counselleth. Her Pastors have not built the body of Christ, as saint Paul teacheth, they should do. They have accounted their chief office to be, to sing mass: and not to preach the gospel. And in her building, when she did build, she hath not built Tebah, that is, the Ark, with the word of God, but with the clay and mortar of man. Also she teacheth and thinketh, that this work of building is finished already. But saint Paul teacheth, that the word of God is able to build further, and to give an inheritance among all them that are sanctified. And Ferus saith very excellently; That if all the things which our Savior Jesus did, should be written; all the world could not contain the books which should be written; Containe (saith he) that is understand. For if (saith he) the world cannot, nor all the men that ever shall be in the world contain: that is understand that which is written already, being so small in volume: how were it able to understand if all things that Jesus did, were written? Jesus our Savior his works were many in number, and profound in mysteries, God's word is a bottomless pit, no man can ever come to the bottom of it. We must grow and may grow in the knowledge thereof daily: And therefore many at this day are deceived in this point. They will believe no more they say, then the fathers believed: and that which they saw not, they will not see. But if God lift up his cloud & give light, true Israel must go forward in their pilgrimage. They may not say, because we have stayed in this place thus long: therefore we will stay here still.

Lastly, the Church of Rome is not this Ark of God; she keeps not these Jewels of God's word in her heart; she as a ship rather, she sails with Jehoshaphat under pretence of religion for gold. She is wealthy. The Pope cannot now say as Peter said: silver and gold have I none; or as Ferus notes on that place, I will have none if I might have it, the custody of greater Jewels and treasures is committed unto me. She devours with the Pharisees under pretence of long prayers, widows houses: causing the husband to give his house unkindly, even from his wife a poor desolate widow, that they might pray for him. And thus they are become great landlords here upon earth: whereas Christ saith plainly, my kingdom is not of this world. But they have gotten Christ now by their praying, and massing, even an earthly kingdom here in this world.

The Ark was made of Pine trees that would never be rotten, and is the Church of Rome built of such timber? Look but a little into the lives of her Popes, and you shall see most evidently the contrary. Their Popes have been notorious in all kind of wickedness: Some of them sorcerers & conjurers, as Sylvester secundus: Some proud, who have made & compelled Kings and Superiors to stoop unto them, as Adrianus quartus: Some envious, who have not only overthrown the acts of all their predecessors, but even unburied their bodies again, as Sergius tertius: Some ambitious, insomuch that there have been three Popes at once, Fasciculus temporum, Anno Domini 1034. The pride of Alexander the third, Pontacus Burgedalensis a Papist in his Chronicle reports thus: At his feet Frederick the Emperor fell down desiring the absolution of his excommunication: And they say, that two kings, Louis king of France, & Henry 2. king of England, did wait upon him a foot as yeomen of his stirtope, holding his horse by the bridle on his right hand, and on his left, and to have conducted him thorough the city Totiacum, with great pomp. Of Pope John the woman, Fasciculus Temporū writes thus: This was called John English by name, but by country was borne at Moguntia, and is reported to have been about this time. And she was a woman that went in man's apparel: And she so greatly profited in the holy Scriptures, that there was none like to be compared with her: and she was chosen Pope. But after being gotten with child, as she went solemnlie in procession, she traveled and died. And this seems (saith he) to be the sixth Pope, that hitherto had the name of holy father without the thing: and was plagued of God as the rest were. And she is not placed in the Catalogue of Bishops. Some here make a tale and say, that for this cause no German is chosen Pope, which is most certain that it is a lie. So that if this woman were no Pope, yet there were five Popes by his judgment, that had the title of Holiness given them, which were wicked.

Of Boniface the eight the same Author writes thus: This Boniface in matters concerning the Popes courts, was most expert. And because he had none that might be compared to him in wisdom, he became so arrogant that he called himself the Lord of the whole world, as well in temporal as in spiritual causes. And he did many things very stately: who in the end vanished away very miserably. And he gave an example to all Prelates, not to be high minded, but being rather a pattern to their flock, that they would desire rather to be loved of their subjects, then to be feared of them. This is he of whom it is said, that he entered as a Fox, lived as a Lion, and died as a Dog.

But not to make many words concerning this matter, which hath been so largely and learnedly handled of others: I will but note the general complaint which that author makes about that time, wherein the Popes began to climb up into their chair of pride, and into Antichrists seat. Charity (saith he) waxed very cold about these times in all degrees, and heresies for the most part now ceased. But ambition, covetousness & other vices, being now set at liberty, persecuted the Christian saith more, then any heresy. Then Adrianus tertius decreede that the Emperor should in no wise meddle with the election of the Pope. Here we may see how Satan after persecutions were ended, persecuted the Church a fresh with pride and ambition▪ And here the Popes pride began to sprout and show it self. A little after the same Author writes thus: Oh good Lord how is the gold waxen dim! the glittering gold now is changed! what offenses do we read to have chanced about this time, even in the holy sea Apostolic, which hitherto thou hast preserved with so great zeal. What contentions and emulations, sects, envies, ambitions, intrusions, persecutions: Oh wicked time! wherein there was not one godlly man left, and truth was decayed from among the sons of men. But after these times there were some holy popes, but not so in order, nor so many, as in the former times. And a little after: These eight Bishops following one after another, did sit but a short time. I can say nothing worthy of commendation of them. For I found nothing but scandalous things of them, for the strange contentions which were in the sea Apostolic one against another, and all of them everyone against another. &c. These were not Pine trees, but elder trees, sauoring not pleasantly, even as we may see, in the noses of their friends.

But to come nearer to our days: since their pride began, such hath been also their manners. Paulus Iouius writes thus: The people of Rome being divided into two parts, followed either the Colummans or the Vrsines. The Sabellians mighty both for the antiquity of their family, and for the multitude of their petigree and valiant youths, took the Colummans part: and the Grapessians being Earls, both for nobility and power (as good as they) took the Vrsines part. On the Vrsine faction were famous then (who became afterward both at home and abroad notable soldiers) Uerginius and Nicholas Ursinus: on the Columman faction, Prosper and Fabritius were famous, and Jacobus Comes, Antonellus{que} Sabellus. The Bishops (of Rome) as either the times, or wars gave occasions, were ever enemies, and against the wealthy powers of both these, and they never studied for anything more, then to maintain the one faction, and to nourish their quarrels, that when both their powers were consumed with mutual slaughters and domages; they themselves (having also extinguished the remainders of them) might enjoy their towns near unto the City. This Iouius reports of the Bishops of Rome: Here are peaceable and not covetous prelates (as they would make the world believe that they are) whom one of their own friends reports, that they maintain a faction in Rome, to the end to obtain their towns and lordships, when as they had one killed another by their means. And after he writes: The Romans also either mindful of their old worship and ancient liberty, or else as they are troublesome and fierce of nature, cannot with quiet minds endure the rule of Priests (meaning the Popes) because many of them rule not with moderation, but couetously. He confesseth that Popes are covetous.

And again, writing of Alexander the sixth, he writes thus: At this time Alexander the sixth was Pope a Spaniard, who before was called Rodericus Burgia, who being of a proud nature, and therefore both crafty and liberal, having manifestly corrupted some of the chief Cardinals at the time of the election with bribery, when as the better sort, which would have chosen the most worthy, had taken the repulse, gat to be Pope. Thus we may see how even latter Popes were ambitious and crafty, as well as the former.

And writing of Luther, he writes thus: At the same time Charles the Emperor at Vangium near to Reims, called a council of the nobles of Germany, for the report of the sturs about religion, because Martin Luther a Frier of Saxony had spoken against the Popes authority. In that assembly Martin Luther had leave given him, to show the causes why he thought by the law of Christ, he might depart from the censure of the Pope. And he yielded this cause especially, that certain covetous ambassadors sent from the court of Rome, taught, that they selling the Popes pardons, could deliver the souls which were burning in purgatory. The Popes covetousness kindled Luther against him. Thus we may see plainly, how the Church of Rome is not built of pine trees, but of rotten, earthly, heavy and stinking wood of ambition, covetous, seditions, devilish, and most wicked prelates, even as their own histories and friends do testify. That therefore the Pope may be truly called that man of sin, in whose chair so many and so notorious sinners have sitten: And therefore it is nothing like to the Ark of Noah, which was built of pine trees. The Church of Rome hath cels in her for the bodies, but no nests for the souls of Christians to rest in. She troubles men's consciences with her doubtful doctrine of salvation; and therefore in this respect also she is unlike to the Ark of Noah.

Their Church also is far unlike the Ark of Noah in this respect: she is higher then she is long or broad. In the mystery of their salvation, how short was their knowledge in those days? yea and in their charity (whereof they brag so much) towards the souls of their brethren? No penny, no pater noster, was a common proverb, and true then: no man reproved the sin of his brother. They lived as in the darkness of Egypt for the lack of the light of knowledge of the law of the Lord: no man saw his brother: no man reproved his brother: as all Christians ought to do as they are commanded, Heb. 10.24. But their height was haughty, she retched up even to heaven; and took upon her even more then the son of God did, to dispence with the law of God, to trust in the works of her own devising, and to promise pardon of sins for them, even like the proud Pharisees.

She lacked a window in her, she was like a dungeon without any light. She teacheth not her children to meditate in the law of God day and night, and that the word of Christ should dwell plenteously in their houses. Her light is not midday, like the light of the Ark, but midnight. Her Linsie Wolsie translation of the new testament into English, which she gives some leave to read, is but a light in a corner (whereas S. Paul excepts none) it lightens not the whole house: it is but the light of a Rush; it is not the light of a torch. Psal. 119.105. The door in her, was not in the side, but on her top: by the Pope, all entered into heaven for the most part in her. She had diversities of mansions in her, as the Ark had; but she did disorder them, that should have been placed in them. She placed her Prelates and Clergy in the highest roumes: and Princes and Magistrates in the inferior roumes.

The only true means of salvation, the covenants of God, she hath not taught the people with Noah: nay she hath apparently broken the covenant, in denying the cup to the laytie (which Christ calls the new covenant) and therefore belongs to all: as though they had not been in the covenant; or if they were,