The True Catholic

to exclude them. That blessing our Savior pronounceth to all good Pastors; Blessed is that servant, whom his master when he cometh, shall find giving meat to his family in due season; She hath quite taken away: she hath not fed God's flock, as Noah did in the Ark; but she hath pined them. For man liveth not by bread only (saith our Savior) but by every word that proceedeth out of the mouth of God. But her pastors have not given meat to the Lord's family in due season: nay they have not given them any meat at all. They have fed their bodies with bread, as though man had lived with bread only (as Satan then did seem to instruct our Savior, and would have the world believe still) and not their souls with God's word, which food was the more necessary. And to conclude, the Church of Rome is not built in all points, according as God hath commanded. How many points of doctrine hath she in her, which are not grounded upon any promise; or commandment of God? her invocation of Angels and Saints departed; her Latin prayers; her worshipping of Images, prove this. Therefore being so far unlike, she doth falsely brag, that she is the Ark of Noah, as hereby everyone may see.

Jericho also is a figure of the world, and of Satan's City; as the name thereof in Hebrew, derived from the Moon which is called Iarak, proves: which never continues in one state; but is ever still either increasing or decreasing. The compassing also thereof 7. days about with the Ark of God, and the seventh day 7. times, plainly declares the same. So after Christ's ascension, seven Angels blew their trumpets: and in the days of the seventh Angel, when he shall begin to blow, the mystery shall be finished, there shall be no more time: the walls of Jericho shall fall down. And surely the day we live in now, is the seventh day. At this day, Jericho is compassed about with the Ark of God, even seven times, as much as in all the days before. The plentiful preaching of the Gospel; by men speaking and writing more then ever before in any age, plainly prove this. The sun now arising, all the birds of heaven begin to sing: whereas before the cockes only did sing. Surely this general knowledge of God in the world, and the profession of his gospel, even of some wicked Kites, and covetous cormorants and Ravens, declares that the rising of the true sun Jesus Christ is not far off. And as Jericho resembles the world; so no doubt the house of Rahab the harlot resembles the Church. God will have a house in Jericho, he will have a ship on the raging sea of this world. And first her name Rahab; which signifies a street or enlarged, agrees with the calling of the Gentiles. The Church of God now is Rahab, that is, it is enlarged: now is that prophesy of Isaiah fulfilled; stretch forth thy cords, and spare not, &c.

Secondly, her condition of life agrees with the Church. She was Zonah, which signifies a vittailer, or rather as the Greek word 〈 in non-Latin alphabet 〉 expounds it and restrains it, she was a harlot: and so is the church before regeneration an Adulteress, separated from God; the Spouse of Satan. As soon as the men were come into her house, the king of Jericho had word, and persecutes them by and by: So the Gospel of Jesus Christ & his true professors shall be sure to be persecuted in this world. They cannot be so secret in any place but the king of Jericho, the prince of this world will hear of them, will spy them out.

And the woman took the men and made them go up to the top of her house, and hid them in line of that tree, which she had laid in order upon the roof of her house. Here is a lively Image of the true Church. She greatly honors, reverences and makes much of God's servants and ministers; she exalts them, she would even pull out hir own eyes to give them, to do them good withal, as the Galatians would have done to Paul. And she hides them in the line of that tree (Bepishbe Hagnets.) This line of that tree, no doubt, is a figure of the holy Scripture, which was to be written in paper, which is made of linen cloth. And in the line of that tree (meaning some notable and especial tree) no doubt signifies Jesus Christ. He is that tree of life, that whosoever tasteth of shall live forever, and he that shrowdes himself under it, needs not to fear the persecutions of the king of Jericho. In the line of this tree, the true Church hides her Ministers, with this they are covered. They are mighty in the Scriptures with Apollo. In these they are over the head and ears, as we say.

Again, here we may learn how the true Church esteems of the Scriptures. She placeth the line of that tree upon the roof of her house: She hath them in high estimation; according as David saith in the Psalm. O Lord thou hast magnified thy name, and thy word is above all things. And she had laid her line in order: So the true Church doth rightly devide the word of God: She hath meat for kings & subjects; for men and wives; for parents and children; for masters and servants.

Before the men slept, she went up unto them. Heerof we may learn the zeal the true Church hath of hearing the word of God. She makes no delay, she goes up to them presently: She is desirous to hear the doctrine of her salvation: She prefers this joyful news before her sleep.

And she saith to the men, I know that God hath given you the land: for the fear of you is fallen upon us, &c. Here is the confession of a true faith: and here is also first, the first property of a true faith; not to doubt, to know, to be assured: I know, saith she, that you shall conquer this land: though as yet their walls stand, and there many & mighty kings (being linked together in leagues) lived and flourished: All these fleshly arguments could not daunt her faith. I know (saith she) you shall have the victory.

For we have heard how the Lord dried up the red sea before you, when you came out of Egypt; and what you did to the two kings of the Amorites, which were beyond Jordan, Sehon and Og whom ye killed.

Here is the ground of faith: Faith cometh by hearing. She hearing the wonderful works of God believed: to teach us the means to obtain faith, by hearing also.

Now follows the confession of her faith: We have heard, and our heart is quite gone, and there is no courage left in any one of us against you. For your God is a God in deed, in heaven above and in the earth beneath.

First her faith is grounded on one God, and of his omnipotency, that he alone is of all power in heaven and earth: he can dry up the red sea, he can destroy mighty kings, even Sheon and Og kings of the Amorites.

And here also the true Church may learn in her journey out of Egypt, with what enemies she must encounter. For every true Israelite must now also come out of Egypt, even as those ancient Israelites did; and the red sea must be dried up before him: and those two kings of the Amorites conquered and subdued. And here first the red sea in Hebrew is called the sea of Rushes, or the sea of consumption or ending. And surely this world also for these two respects may fitly be called the red sea. First it is a sea, never quiet: but in it still one wave of afflictions follows another. Secondly, it is a sea of Rushes: There is nothing sound in it: Though the honors, riches, and pleasures thereof seem great & green, & to flourish; yet they are but rushes, they are not sound within, they are but vanity. As that great king Solomon, who had experienced all these things, teacheth all men in his book called the Preacher: All (saith he) is but vanity. And if that were all it were well: but he addeth further, and vexation of spirit: This is worse then the former; that such vain things should vex a man's heart, should trouble him; should make him hurt his neighbor; nay even offend his most gracious God. This world also is a consumption, a destruction to all that do love it. The lovers of this world are enemies to God, and he that embraceth this world with Demas, it will in the end slay him, as Joab did Amasa traitorously and Iudasly.

This Rushie sea God dries up, by the mighty operation of the holy spirit, to all his faithful servants, before they enter into his land of Canaan. They despise the world, they use it as though they used it not. They account themselves here, but as pilgrims. And to this agreeth that which is said in the Revelation, when the first Angel blew his trumpet, there were hail and fire mingled with blood cast into the earth, and the third part of the trees were burnt, and all green grass was burnt. This is not meant literally but spiritually. That is, that in all God's children all worldly pomp and vanity is now quite consumed: The world is to them crucified, and they to the world. The other two enemies, which also must be destroyed, are two kings, Sehon and Og kings of the Amorites. Whose names declare their natures: Sehon signifies in Hebrew a rooter up, and Og signifies fine manchet. And they may fitly resemble our flesh and our spirit, our appetite and our senses. Our senses delight in vanity: and therefore David saith, Turn away mine eyes least they behold vanity. And our appetites or fleshly desires must be mortified, which are y ^e rooters up of all virtue. This Sehon is king of Hesbon, which signifies Reason: & so in the carnal man is will and lusts of the flesh. And so also Og, that is, the flesh, that delights in fine delicates, in manchet, is king of Basan, that is, over the spirit of God, which is compared to oil and fatness: the which also Basan signifies in Hebrew. These two kings must be conquered of all Christians, before they enter into the land of promise: and Hesbon, that is, reason, now must rule over Sehon, that is, affections. And Basan, that is, God's spirit, must rule over Og, that is, the pleasures of the flesh. And Sehon fightes with Israel in Lasha, that is, the field of salvation: & Og in Edrai, that is, on the mount of strength. Mans carnal wisdom thinks it self able to save, and the flesh thinks her arm of force: But God's children must acknowledge another arm to be their strength, even the arm of the Lord; and their salvation also, not to be of themselves, but of the Lord. And these are two kings of the Amorites, which signifies rebellious. These two kings are in man, that do daily rebel against that only and great king God Almighty. And these two, saint Paul called the law of his members: No doubt, for their kingly authority, which without God's spirit they do challenge in us. And these two kings must be killed: nay, as the Hebrew word which Rahab useth, (Hekeramtem) signifieth, must be even vowed to destructiō. And what doth this note else, but our baptism? Wherein everyone vows himself a soldier against these kings.

And now swear unto me in the Lord, because I have shown you mercy, that you also will show mercy unto my fathers house, and that you will give me a sign of this truth. And you shall cause to live my father, and my mother, and my brethren, and my sisters, and all things that they have, and ye shall deliver our souls from death. Here is another mark of the true Church, all her doctrines must be 〈 in non-Latin alphabet 〉 , as saint Paul terms them, must be faithful sayings: They must be verities, as our Savior often in the Gospel confirms all his with Amen, which signifies truly, and verily. And saint Paul saith: that all the promises of God in Christ are yea, and in him are Amen. They must be so sure, even as though they were ratified with an oth.

Again, swear to me by the Lord (saith she) teaching us that all our lawful oaths must be made in the name of the Lord, and not by any creatures. And that this is a chief part of God's honor, to be sworn by in judgment: as it is also to be called upon in trouble.

Again, that you shall show mercy to my fathers house. Here is the true means of Christian salvation: By mercy we are all saved, even as this Rahab and her fathers house was saved through mercy. Here is also Christian charity: she is not only careful for her self, nor for her father and mother, but also for her brethren and sisters, and all that belongs to them. And that they should quicken them, or cause them to live. Here is spiritual regeneration, without y ^e ministry: all men are but dead men: The just man lives by faith, and faith comes by hearing the word of God: and how can they hear without a Preacher? There is no life of grace and goodness in man. They have tasted of that bitter fruit, & of Eve their grandmothers apple, they have died the death. And this is that which she adds also saying: And you shall deliver our souls from death.

And she required also a sign of the truth. Here is not only preaching the truth by words, but also by signs. And here are the Sacraments of God's Church expressed: They are signs of the truth: they confirm that to the eye also, which the tongue preacheth to the ear.

And the men said unto her: Our soul shall die for yours; if you shall not disclose this our business. And it shall come to pass, that when the Lord gives us this land; we will deal mercifully and truly with thee. Here is the chief duty of all Christians, they must be faithful to God and to their brethren, they may not be traitors like Achitophel, like Judas: they must all be men of truth, like Nathaniel that true Israelite in whom was no deceit. They must not be hypocrites, that is, to show a lambes face, and have a lions heart: to have sweet words in their mouths, and swords in their hearts, as David describes the wicked.

And she let them down by a cord thorough her window, because her house was joining to the walls of the town, and she dwelt in the wall. This cord which let them down and saved them, may fitly resemble the passion of Christ; as a part may signify the whole. He was bound for us with a cord, when he suffered his passion. As this cord saved them; so his passion saveth us. Again, as that red cord let them down: so the bloody passion of our Savior lets us down: it makes us humble, while we remember what he hath done for us. What is it now, that we ought not to do again, for his sake to our brethren?

Christ also is the true wall, that defends us from our enemies. And her house was in the wall. So must all Christians dwell in Christ: that is, dwell in charity (as S. John expounds it) if they mind to dwell safely.

And she said unto them, fly unto the hill least the pursuers meet with you, and hide you there three days, till the pursuers be returned, and then return your way. Here is also the state of Christ's church declared. While it remains in this world, it shall be persecuted: it shall not have an hours rest; but some or other will assault it. If Christ fast, Satan will assault him in the wilderness: if he a little take his rest in the ship, the sea with her waves will go about to drown him: if he go on the land, the proud Pharisees will lay awaite for him. So the disciple is not above his master: so every good Christian in all places every day shall have his cross; shall have his pursuers all the three days, of the continuance of this world: in the day of nature before the flood; as the histories of Abel and Noah: in the day of the law; as the histories of David and Job: & in the day of grace; as the histories of Christ's church plainly prove. And all these 3 days all God's children must hide them in that hill: that is, in Jesus Christ. On this hill called Moriah (as all the Jews with one consent saith Munster, do affirm) Abel and Cain offered their sacrifices, and Abraham his son Isaac, and David his sacrifice also on the threshing floor of Araunah: and on that hill Solomon built his temple. He is that woman's seed that should break the Serpents head: that one seed of Abraham wherein all nations shall be blessed that Messiah that should come whom Jacob prophesied of, that was all their comforts.

And the men said unto her, we will be free of the oath which thou hast made us swear. Behold when we come into the land, thou shalt bind this cord of red thread in the window, whereby thou lettest us down, and thou shalt bring thy father, and thy mother, and thy brethren, and all thy fathers household home to thee. And whosoever then doth go out of the doors of thy house into the streets; his blood shall be upon his head, and we will be guiltless; but whosoever shall be with thee in the house, his blood shall be on our head, if any touch him. And if thou utter this our business, we will be quit of thine oath which thou hast made us swear. Here is the preaching of the Gospel that bringeth salvation. We must bind the red thread in our windows; that is, we must believe Jesus Christ's death and passion with our harts, and with our mouths also confess it, and in the windows of all our senses express it. We must be crucified to the world, and the world also must be crucified unto us. The honors, pleasures, & riches of this world, must not be our delight: we must not set our hearts upon thē. We must bring our fathers and mothers, and brethren and sisters home unto this house. Everyone must exhort his brother, we must exhort one another, as S. Paul commands. Again, we must bring them all into one house. There is but one Ark of Noah that saveth: but one house in all Jericho that shall escape: but one church of God wherein is salvation. And therefore we must beware of schisms in the Church: we must not be more cruel then the soldiers, which would not rent in pieces Christ's coat without seam, but cast lots for it.

He that departs out of this house into the street, his blood shall be on his own head. We must keep us within the limits of the Church; we must also follow her holy precepts, that we go not forth into the streets. They which shall follow the world; which shall do as the most part do, shall be in danger of death.

But whosoever shall continue within the house, shall be assuredly safe: his blood, say they, be on our heads, if any touch him. The ministers of the Gospel to all faithful and obedient hearers, ought and may safely warrant them of their salvation; they may even venture soul for soul: they are so sure thereof; they may warrant their hearers. And they ought not now to doubt thereof, but to believe their preaching. And lastly, we must beware of Apostasy, of Revolting from the faith, when persecution comes for the Gospel; or when Satan shall with fair promises go about to make us forsake it, we may not be turnecoats: we must be Peters, that is, stones, not reeds: unremoveable in the faith. Though the king of Jericho terrify us, or our friends flatter us, or reason and flesh and blood go about to persuade us: yet we must not be led by any of them. We must keep the faith with Paul: we must finish our race: we must not give over (as they say) in the plain field.

And she said, according to your words so be it. And she let them down and they departed. And she tied the red thread in her window. Here is, to conclude, the last, but not the least mark of the true Church: according to your words so be it. So Marie the blessed virgin answered the Angel: Behold the servant of the Lord, be it unto me according to thy words. And after, when she was purified according to the law: and she presented him to the Lord: as it is written in the law; and she gave an oblation, as it was commanded in the law: So should the Church of Christ do all according to the scripture. But now let us consider a little how unlike Rahab's house the Church of Rome is.

Rahab placed the line of that tree, that is, the Scriptures of Jesus Christ, in the roof of her house. She makes greatest account of them: but the Church of Rome doth not so; she makes equal all her traditions, and unwritten verities with them. She covers and hides the spies of Joshua in them; the ministers of Jesus Christ should be cunning in the scriptures: but the Church of Rome hath not covered her pastors with his holy line, but hath rather with hurds of her own, with Adams fig leaves, with rags of man's devises, with the Master of the sentences, and such like. She doubts not of God's word: she knows that Jericho shall be destroyed; and that Israel shall be Lord's thereof: The Church of Rome doth not teach her children this assurance, grounded upon God's promises; neither in their salvations, neither in their prayers they make to God. She mingles the dross of man's frailty, with the pure gold of faith: and when as this cold water of doubtfulness is ready enough of it self to creep in at the riftes of our weak ship: she bids us not to stop it out; but let it have free passage.

Her faith is grounded only upon God, that he is God alone, that hath all power in heaven and earth: and she requires an oath of them in his name; as though this were a chief part of his honor. But the Church of Rome hath usually sworn by creatures, in her thick and palpable darkness; and her children as yet can hardly be drawn from it. She dwells in the wall; she reposeth all her trust in Jesus Christ: The Church of Rome dwells far from this wall, reposing part of her trust and confidence in other things.

She hangs the purple cord in her window; she is able with her mouth to confess Jesus Christ and him crucified: the Church of Rome for lack of the knowledge of the scriptures, is not able to show forth the Lord's death. She brings her father, and mother, and brethren, and sisters home to her house: but the church of Rome doth not exhort one another, for the thick darkness that reigned therein no man did see his brother.

And lastly, according to their words, so she did; she added nothing of her own, when they were gone: but the Church of Rome hath added many things of her own to the commandments of Jesus Christ, which he commanded his Apostles to go and preach to all nations; and therefore in this point also, as in the former, she is unlike to Rahab.

The Tabernacle also, which Moses built for the children of Israel, may teach us as a shadow, which is the true body; and as a type, which is the true Church of Christ. It was movable and carried on the Priests backs from place to place. It was called the Tabernacle of the appointment, because there God promised to answer them concerning all matters, and in no place else. It was made of the voluntary offerings of the people. It was made according to the fashion and form that God shown Moses in the mount, according to all that I shall show thee saith God, shall ye make the form of the tabernacle, and the fashion of all the instruments thereof. And to the building of this his tabernacle, God admitted as well hair of Goats as silk, as well iron and brass, as gold.

And here first the consideration of this Tabernacle overthrows the doctrine of the Roman Church: who teacheth that the Church in this world shall be always visible, and that at no time she shall loose her glory. And therefore they teach all men to believe the visible Church; and then they shall be sure of their salvation. But this Tabernacle, which the people of Israel had here in the wilderness, which was a figure of the militant Church of Christ; never rested in one place; it was carried to and fro: and therefore it quite overthrows that firm and uniform state of the Church, which the Church of Rome now teacheth. The Tabernacle was not only assaulted of enemies, but also the Ark of God was taken of the Philistines: No doubt an evident argument, how Antichrist should possess the visible Church of God in our days. The Church is a Tabernacle, it is a Ship: it never continues in one place, nor in one state: and therefore they are unwise, that will build their faith on the outward show or name or place thereof. But we know God's word endureth the same forever. And therefore the more surer way is to build our faith on it.

The Levites and Priests carried only the Tabernacle of the appointment of the Lord: but the Church of Rome hath admitted & allowed her Friers to carry it, and hath dispensed with their Priests. Their Friers preached the covenants of God, and his appointments made with man: Their Priests were bound to say their service only. Thus much Granatensis confesseth: This duty (saith he) especially belongs to the Priests and Ministers of the Church, whom God hath commanded that they should instruct and teach men in his law. And therefore among other ornaments of the high Priest was his breastplate of judgment which he bare on his breast; wherein was engraven learning and truth; which two things God would have in Aaron • heart, that from him, as from a fountain, all other men might draw learning and truth. And after writing of the ignorance of the clergy, he writes thus: But now woe is me, the parish Priests and other Curates think that they are bound to nothing else, but to minister the Sacraments, and to say their service in due time, and doing this in Hamlets and villages, or in some towns they think that they have very well discharged their duty and office. Thus much Granatensis saw and condemned.

The Tabernacle was made of the voluntary offerings of the people: The Church of Rome had vows, no man might be a priest, unless he would vow chastity. Here was a yoke of necessity laid upon their necks: This voluntary offering was quite taken away. In the Tabernacle they offered only to God: but they in those days offered to creatures. And everyone contributed something towards this building, none was excluded: but the clergy in the Popes kingdom took upon themselves only the name of y ^e Church, and excluded the people. Lastly, this Tabernacle was built in all points, according to that pattern which Moses saw in the Mount: Therefore even as in Noah his Ark; so in Moses Tabernacle, and so in Christ's Church also, all man's devises and inventions must surcease. But the Church of Rome admits the inventions and devises of man in her buildings: And therefore as she is unlike to Noah his Ark; so she is also disagreeing to Moses Tabernacle. And God commanded also Moses besides this tabernacle, to make an Ark of Shittim wood two cubits & an half long, & a cubit & an half broad. And thou shalt ouerlaie it with pure gold, within and without shalt thou ouerlaie it: And shalt make upon it a crown of gold round about it. This Ark, as the Tabernacle, did represent the Jewish Synagogue: so may it represent the Church of Christ, of which as the Prophet Isaiah prophecieth: I will give thee for silver, gold; and for iron, silver. So here it was all covered with Gold, both within and without: no doubt with the gold of God, that is, with charity: For God is charity, saith saint John; and let all things be done with charity, saith S. Paul. The length of it (two cubits and an half) declares that our perfection in this life, is but imperfect. The crown of gold round about it, signifies that, as saint John and saint Peter teach, all Christians now are Kings and Priests.

And thou shalt cast four rings of Gold for it, and put them in the four corners thereof: that is, two rings shall be on the one side of it, and two rings on the other side thereof: And thou shalt make bars of Shittim wood, and cover them with gold. And thou shalt put the bars in the rings by the sides of the Ark, to bear the Ark with them: the bars shall be in the rings of the Ark: they shall not be taken away from it. These four rings do lively paint out unto us, the four gospels of our Savior Jesus Christ, which are rings, which are perfect and absolute, which are fastened to the Ark; which should never be parted from the Church And the two bars put thorough them, covered also with gold to carry the Ark, signify Pastors and Doctors which preach these gospels, and carry and spread the Church (being guilded with this gold of charity) thorough the whole world. And these all must study the gospel: they must not be taken from it.

So thou shalt put in the Ark the testimony that I shall give thee. The testimony is the law of God: which is not only a rule of our life, but also a covenant and contract between God and his people. And this testimony must be in the Church of God continually; this she must witness to great and small: This contract or bagaine everyone must know that will be saved.

And thou shalt make a mercy seat of pure gold, two cubits and an half long, and a cubit and an half broad. And thou shalt make two Cherubims of gold, of work beaten out with the hammer. Thou shalt make them at the two ends of the mercy seat. And the one Cherub shalt thou make at the one end, and the other Cherub at the other end (of the matter) of the mercy seat shall ye make the Cherubims, on the two ends thereof. This propitiatory or covering, this mercy seat signifies Jesus Christ. He was pure gold: His only love towards man caused him to be incarnate, nay to die for us. This mercy seat is in length and breadth, as much as the Ark; to declare, that all the Ark stands need of this propitiation and covering. So that now, as David witnesseth, the blessedness of every man living consisteth herein, that his sins are covered. And saint John teacheth all Christians the use of this propitiatory or seat of mercy: If any man sin, we have an advocate with the father Jesus Christ the righteous, and he is the propitiation of our sins. But this propitiatory is but a cubit and a half: it is limited, it is not infinite. Now is the accepted time (saith saint Paul) now is the day of salvation. He that comes not today and hears his voice, but hardens his heart, if he come the next day, with the foolish virgins shall be excluded. The old world had a hundredth and twenty years to repent in, and Nineveh forty days.

And the Cherubims shall stretch their wings on hie, covering the mercy seat with their wings, and their faces one to another. To the mercy seat ward shall the faces of the Cherubims be. The Cherubims stretch out their wings over the mercy seat, and so over the whole ark, to teach us that all Angels attend upon Jesus Christ: are his servants, to defend his Church, as he himself witnesseth to Nathaniel: And Jesus answered and said unto him, because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things thē these. And be said to him, Verily, verily I say to you, hereafter shall ye see heaven open, & the Angels of God ascending & descending upon the son of man: • . as Cyril expounds it, at his commandment ascending & descending for the salvation of the faithful, as S. Paul also witnesseth: Are they not all ministering spirits sent forth to minister for their sakes which shall be heirs of saluatiō? And they turn their faces to the mercy seat, because as Peter saith, they which have preached the gospel by the holy ghost sent down from heaven, have preached such precious things, as the Angels desire to behold.

And thou shalt put the mercy seat above upon the Ark: and nothing else. The true Ark of God then must alone worship Jesus Christ, and for his sake hope for mercy at God's hands only.

And in the Ark thou shalt put the testimony I will give thee. Every member of the true Church must have those three things, which after were put in the Ark, in his heart: that is, the law of God which was contained in the two tables: A Gomer of Manna, that is, Jesus Christ's incarnation; for he is the true Manna that came down from heaven: And Aaron's rod that budded, that is, his death and resurrection. So that he that hath all these in the closet of his heart, shall be saved: and is God's Ark, and is no doubt a member of the true Church.

And there I will declare myself unto thee, from above the mercy seat between the two Cherubims, which are upon the Ark of the testimony, I will tell thee all things which I will give thee in commandment unto the children of Israel. From this mercy seat proceeds all God's speeches with us: here he hears all our prayers. Of his mercy he passed over the houses of the Israelites, when as he destroyed y ^e Egyptians. Of his mercy Paul became an Apostle. It is the Lord's mercy (saith Jeremiah) that we are not consumed, because his compassions fail not.

The table also, being covered all with gold, being placed in the Tabernacle, whereon the show bread, or as it is called in the Hebrew, the bread of faces, was set: which loaves were changed every Sabbath: and the crown of gold round about the table, and the instruments for the table, as dishes, incense cups, and gobblets, and the pure incense that was put upon them: what do all these signify but the ministry & the preaching of the Gospel? The crown about the table signifies, how glorious the preaching of the Gospel shall be. If the ministration of death (saith S. Paul) written with letters, and engraven in stone, was so glorious, that the children of Israel could not behold the face of Moses, for the glory of his countenance, which glory is done away: how shall not the ministration of the Spirit be much more glorious. The word of God also, may fitly be called the bread of faces. For God himself, seeth both his stewards that distribute this bread, and his servants that receive it. And at that great day of account, he shall pronounce that steward blessed, that hath given meat to his family in due season. And again, those servants which have received much, of them shall much be required: not a crumb of this bread shall be lost, not one word of God shall return to him empty: it shall be either the savor of life or of death. And this bread was renewed every sabbath. Still bread was set upon the table, but new bread every Sabbath day: to teach faithful Pastors, that they should every Sabbath day preach, and break this bread of life to their flocks. So we read of our Savior, that as his custom was, he taught the people every Sabbath day: to leave all faithful Pastors a pattern to follow. And these loaves were set in order six on one side, and six on another; to teach us that y ^e word of God hath meat fit for all states & conditions of men; for all times and seasons; for kings, and even for meanest subjects; for the time of prosperity and of affliction. The pure incense placed upon these loaves declares, that we must join prayers with preaching, and that our prayers must be grounded on God's word. In the overthrow of Jericho the people should shout, but when Joshua appointed them: so in their spiritual warfare, must all the soldiers of Jesus Christ not shout, nor pray no otherwise then he appointeth. The frankinsence must be put upon the loaves, because prayer and hearing the word preached must be joined together. He that turneth away his ears from hearing the law (saith Solomon) his prayers be abominable. The dishes also and Goblets, and cups, which were made as instruments for the table, declare the diverse states and conditions of men, which should be in Christ's Church: and the diversities of their gifts. And that the Priests should only eat of that bread signifies, that all Christians should be Kings and Priests: and should now be partakers of those heavenly dainties. And this Table should be placed toward the North: to teach us, that the Scriptures were written (as S. Paul witnesseth) that through patience and comfort of the scriptures, we might have hope They are the only table of refreshing, amongst the cold and Northern blasts of this life: We must be shod with the shoes of the Gospel against the manifold thorns and pricks which Satan here in this life strewes in our ways, and in our journey to heaven.

The golden Candlestick which God commanded Moses to make having one foot and a shaft, beaten our with hammers, having on every side thereof three branches coming out of it, & every branch having 3 bowles, like to an Almond vpō it, & one knop & one flower, declares unto us also the ministry in the Church of God; whose office is as well to give light and to teach all, as to give meat and food; and therefore here they are compared to the candlestick. And as before there was but one table; so here there is but one Candlestick, to declare the unity that should be among the ministers and pastors of Christ's Church. They should all be as one: There should be no sects or schisms amongst them. They should go out to battle against their enemies, as the Israelites did, even as one man. The foot of this Candlestick is Jesus Christ, who alone sustains us, who is said to be among the golden Candlesticks.

The shaft thereof is the Apostles: out of which proceed three branches on the right side, and three on the left side; to teach us, that as there were false Prophets in the law, as Peter teacheth, so there should be also in the Gospel.

This Candlestick shall have as well left branches, as right branches, every branch shall have three bowles like Almonds, and a flower, and an apple. The bowles like Almonds declare y ^e doctrine they must preach. They must preach the Gospel, that is, comfortable doctrine, and glad news: And this is to be bowles like Almond nuts. For the Almond is comfortable and restorative. They must also have an apple and a flower. They must not have only flourishing words, but good works; that they may say with Paul: Brethren be followers of me. And again, Furthermore brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report; if there be any virtue, if there be any praise: think on these things, which ye have both learned, and received, & heard and seen in me. Those things do, and the God of peace shall be with you. By this type, we may learn the necessity of the ministry in the Church. Who would dwell in a house which lacked light? What joy can I have (saith Tobias) that sit in darkness, and see not the light of heaven? Such is the estate of all men without the preaching of the word. The snuffers also and the vessels to put the snuffes in, do teach first, that ministers must have a care of their doctrine, that it be clear and pure, grounded of the Scriptures: that no dregs of man's traditions be mingled with it: God will have all his torches burn clear, Secondly, the vessels wherein the snuffes were put, do comfort those which have meaner gifts in the Church: Those which cannot be Apostles, or great Doctors, must not discourage themselves: God had in his Tabernacle as well vessels to hold the snuffes of the torches, as the torches themselves. Lastly, this candlestick must be Mikshah, beaten with hammers, not melted; sound, not hollow: to teach all God's Ministers to beware of hypocrisy: They must not make merchādize of the word of God.

The form and fashion of this Tabernacle how unlike is it to the Church of Rome? In the making of this Tabernacle all things were voluntary: but the Roman Church commands; she puts a necessity in all her doings. The Ark being all covered with the gold of charity, condemns that covetous Synagogue. Let all your affairs be done through love, saith S. Paul: but they do all for money. She hath separated those four rings from the sides of the Ark, and the bars also she hath pulled forth from the rings, which God commanded should not be separated, while she neither suffered the Bible to be in the Church, neither the Pastors to preach it. Neither were these rings fastened to the sides of the Ark, neither were the tables of God's commandments, and that heavenly Manna, and Aaron's rod contained in the Ark; while the gospel of Jesus Christ, & his most glorious death & passion, was not plainly taught the people. It was neither in their houses, nor in their harts. She taught that the mercy seat covered not all the Ark: but that the blessed Virgin was without sin. And that not as the Cherubims do, all men should turn their faces to the mercy seat: but that praying, we may turn our faces some other way. She hath also taken away the table of the show bread from God's house, and hath not commanded his stewards to give meat to his family in due season: but hath laid this burden on other men's shoulders. Likewise she hath made God's house a most dark dungeon, by taking from thence the light of God's word.

Solomon's temple also was a figure of Christ's Church: as first the very author thereof may teach us. Solomon in Hebrew signifies peaceable: so the great God of peace Jesus Christ, the true Solomon built God's Church. He is our peace, saith S. Paul, He is our Solomon. Secondly, Solomon built the Temple in the fourth year of his reign; to teach us, that we must first seek the kingdom of God. Solomon built God's house before his own house: so Jesus Christ being but twelve years old began to build his Temple, disputing with the Doctors. And this example of Solomon proveth that kings though they be not builders themselves: yet they may command the workmen; they may cause the Lord's house to be built. So kings though they be no ministers, yet may deal in ecclesiastical affairs: they may command the builders; they may by their authority command and procure that God's temple be built. The Temple was built in the month Zif, which signifies brightness, to declare, that knowledge & learning is required to the building of God's house. The which thing Pet. Berchorius in his Moralizations, doth very excellētly express: Solomon (saith he) built the house of the Lord of squared wood and graven stones, and he divided it into three rooms, in height; and whereof the lower was divided into the inward oracle, and outward house. And thus it was made, that all the walls of the lower Temple were covered with boards of Cedar, and the floor with fir boards: And above the boards all things were covered with plates of gold round about; so that there was nothing in the Temple that was not covered all over with gold. And he made sielings and caruings and the joining of the boards so close, in so much that no rift, or partition could be perceived. In the middle of the boards he graued Cherubims and Palmtrees standing out further then the rest: So in the truth, when the true Solomon God, would build his Church, he built it of graven and four squared stones, that is, of holy, valiant and sound men. That Temple consisted of four kind of things: of graven stones, of Cedar and fir boards, and of plates of gold. So the Church hath some men which were graven; that is, Martyrs, which were as it were carved by their martyrdoms. She had some boards of Cedar also, that is, professors of Christian religion, which were wholly in contēplation, & engraven with virtues. She had likewise some fir-boards, that is, holy religious men in the world, who were in the lowermost parts. She had also plates of gold, that is, Doctors, which were famous for the brightness of their wisdom. In all which were the images of virtues, the Characters of sciences, and of the holy scriptures, the bonds and joints of concord: because in the persons of the Church, as in the boards of the Temple, there was such close joining of charity, that no rift or partition could appear, where of Job saith: One is joined so to another, that no air can come between. Amongst these also, as amongst other things, there ought to be graven two especial images, that is, of the Palme tree, which signifies victory, and of the Cherubims, which signifies knowledge; for Cherubim signifies fullness of knowledge: to declare unto us, that all the faithful and members of the Church must have a palm, that is, perseverance in virtues all their life, and victory; and also Cherubim, that is, discretion, knowledge, and wisdom: whereof it is said in the seventh of the Revelation, that they were clothed in white robes, and they had Palms in their hands. And to conclude, there ought to be nothing in this Temple, but it should be covered with gold of charity and knowledge. So that as well the roof, the walls, and the floor, that is, as well the superiors, as the middle sort; as also the inferiors, should shine in faith and manners. In the 20. of the Revelation, The City is of pure gold.

The Tēple had 3. parts, because the Church also hath 3. sorts of men, of superiors, married folks, & virgins, or ecclesiastical persons: which also was divided again into two parts, into the holy, & holiest of holies: that is (saith he) into the regular Church, and the Church of Friers which live under their orders; and into the secular Church. He maketh the Sancta sanctorum, the holy of holies, to signify their Church of Monks and Friers: but herein he errs even against the scriptures; who apply that to Christ only. And after he adds, These are the three sorts of men which shall be saved: which in Noah the superior, and in Job the married man, and in Daniel the virgin were prefigured in the 14. of Ezekiel. And therefore hereof may that be verified Gen. 29. He saw a well in the field and three flocks of sheep lying by it. And that the Temple was built upon a hill, it signifies that the Church of Christ must have her heart dwell aloft in paradise, and not to seek here an abiding city, but rather one, that which is to come, saying that of the Apostle Philip. 3. Our conversation is in heaven. Thus far Berchorius: Where we may note that he requires knowledge especially, and perseverance in every member of the Church.

There were galleries made round about the Temple, and every of them one above another, and their beams did not pierce thorough the walls: to declare first, that Christians should meditate on the word of God: They should be clean beasts: they should chew the cud. Secondly, The beams of the galleries were not fastened in the walls, but only rested upon the walls ( • he wall being taken in, that they might rest on it: to teach us, not to be careful if the beams of God's temple were not fastened in the walls there of; how much less should the beams of our houses, that is, our cares, be fastened on our walls: We should use the world as though we used it not.

The windows of the Temple were wide outwardly, but narrow inwardly: to declare, that the Pastors of Christ's Church (which are as it were the windows thereof) should shine, as great lights, outwardly by their doctrine and life: but be narrow within; that is, not to be proud of their labors: count thenselves with Paul, the least of all others. Nay, & with him should tame and pinch themselves inwardly, lest that having preached to others, they should be reproved themselves.

There was not the noise of an hammer heard in the Temple: to teach, what great peace God requires of all Christians: we should have no suites, nor quarrels amongst our selves: we should all be as one man, and of one soul.

The door of the middle chamber was on the right s • de of the house, and men went up with winding stairs into the mi • dlemost chamber, and out of the middlemost into the third. I • is Christ is this door, the way of perfection, the Mediator betwee • God and us. We ascend by winding stairs, because everyone must say with David, O Lord, how many are thy though • to us ward: If I would declare and speak of them, they should be moe then I am able to express. God leads us not the straight way to heaven, but by a compass, as he did the Israelites; through many temptations by little and little, as it were by stairs and degrees he brings us thither; we not knowing (all our wordly affairs are so uncertain) we ascend by winding stairs. And all these temptations, as they are trials of our faith, so they are degrees of our glory, 1. Pet. 1.7. and our patience in them makes all our works perfect. 1. I am. 4.

And to the entering in of the Oracle he made two doors of Olive trees, and the upper post and the side posts were five square. Petrus Berchorius thus unfolds this allegory. That the Prelates of the Church are these doors, by whose ministry we enter into the Church, and to the Sacraments. And they must be two, united together through charity. And they must be made of Olive trees, because they must give alms. They must have posts five square, that is, the strength of virtues, able to guide their five senses: and they must be graven with the grauing of Cherubims, that is, they must have fullness of knowledge. And they must have engraven in them palm trees, that is, victory & perseverance. And flowers also engraved in them; that is, the beauty of all virtues. And they must be covered all over with spiritual gold, through holiness of their lives: Although now alas (saith he) they are rather guilded with material gold, to their great shame and reproach. And they must be doors, easy to be turned about: that is, diligent in their office and ministry. And as (saith he) the outward house signifies the laytie: so the doors thereof may signify secular Princes and Judges; who also must be two, by the common care they ought to have of themselves, and of others. For they must not be one, that • s, wholly their own through covetousness and illiberalitie, • nely respecting their own gain: but they must have a care of • he common wealth of their sebiects. They must also be two, i • respect of the love of God, and of Christ: and they must also • ne maintain another by peace, love & concord, and join tog • there by mutual helping one of another. Whereof it is said in E • ech. 41. that there were two doors on either side, & that they i • yned together. And these must be of fir trees, which are straight: • hich also must have posts of Olives, which signifies the sweetness of mercy & pity; which also must have four corners, that is, the • ablitie and strength of constancy and fortitude. For a thing that is four square, will not easily roll: so truly a wise man will not easily be moved from his word or purpose, nor will be changed from his straightness; no neither by entreaty nor bribery; neither by prosperity nor adversity; neither by slanders or flatteries. And therefore such a door, that is, such a superior, is said to be made four square, according to a rule or square: to declare, that he must be four square through constancy, and ruled by temperancie. Therefore it is said in the 20. of the Revelation, that the city was four square. They are also covered with gold, that is, with brightness of holy conversation; and they have the image of Cherubims engraven in them, that is, a fullness of knowledge: & they are decked with the pictures of Palme trees, because they must be conquerors of vices. Thus Berchorius applies these doors to the civil Magistrates. And surly these things creellie teach them their duties. They must be doors of the Church: they must be good Churchmen by devotion and protection. They must serve the Lord in fear: they must be afraid to offend him; yea even a little, lest they perish in their way. They must also defend the Church: they must not be one, wholly their own: but now the common wealths also. They must be straight, whom neither flattery, nor friendship, nor bribes, nor threats, nor fear may anything move. Their posts must be of Olives, they must be merciful: and they must be four square. So that they do their duties, they must not pass what become of them: they may not fear the losing of their offices with Pilate, and so do injustice.

And in the fourth year was the foundation of the house of the Lord laid in the month of Zif. And in the eleventh year in the month of Bul, which is the eight month, he finished the house with all other furniture thereof, and in every point. So was he seven years in building it. The house of the Lord was begun to be built in the month, Zif, which answereth to our April, when trees flourish; but it was finished in the month, Bul, which signifieth overflowing: to declare the glory of the Primitive Church; and then the many flourishing trees in all virtues: but now our barrenness, and coldness, and the overflowing of sin and wickedness, which should be in the end of the world, according to our Saviors prophesy, when the Church should be finished. Then Christians so despised the world, that as many as had lands (although it were when as it was as dangerous a time as it is now; yet trusting upon God's providence, to help to relieve their brethren) sold them, and laid the price thereof at the Apostles feet. Now the world is come to that pass, that many will not relieve their brethren that they know stand in need, by letting them their lands at reasonable rents, and keeping the possessions of their lands still. So greatly now is the love of our lands increased, and the love of our brethren decreased. Manie then were given to abstinence, that they lived with herbs and such like: Cornelius fasted till the ninth hour of the day, a Captain and a soldier: And Anna a widow, a Jew served God, with fastings and prayers day and night, being very old. Few such Citizens now a days, few such Christians and young women, whose bodies may better endure it.

Philip the Evangelist had four daughters, and they were all virgins. Few now strive for that goal. The Macedonians above their ability (as Saint Paul witnesseth of them) were rich in liberality towards the poor, even in great trial of afflictions. Origen a child was so desirous of martyrdom, that his mother was cōtrained to hide his clothes, y ^t she might keep him back frō running with his father to martyrdom. Such flourishing trees there were in all manner of virtues, when Christ's Church was planted, but now are they withered: Covetousness and self love hath ouerrunned all.

Thus we may see the plain and evident marks of the true Church, both by the express word of God, as also by the shadows and types thereof. But the marks which the Church of Rome giveth to the Church, and by the which she would prove her self to be the true Church, are not sure marks. She makes Vniuersalitie, Antiquity, & Succession to be infallible marks of the true Church: but they are not. For first concerning Vniuersalitie, do we not read in Genesis, that all flesh had corrupted his ways? And in the Gospel, that as it was in the days of Noah and of Lot, so shall it be in the days of the Son of man. And doth not Saint Paul teach us plainly, that there shall be a departing away, or an apostasy? and that it shall be an apostasy from the true faith and religion; and not a secular or civil apostasy. Doth not that which follows evidently prove, that that wicked one the son of perdition, shall fit in the Church as God? And that to embrace him, shall be to depart from the faith? And doth not Saint John in the Revelation (speaking of the same Antichrist & false Prophet) teach, that he shall cause all both small & great, to worship the Image of the beast? And doth not the Angel preach the everlasting Gospel again at y ^e fall of Antichrists kingdom, and at the reedifying of the Church of Christ, to all nations, kindreds, tongues and people? As though he had corrupted all these. And is then Vniuersalitie (if these be true, as they are most true) an infallible note of the Church? The name also that the Apostle gives to Antichrist, declares who he is; he is called 〈 in non-Latin alphabet 〉 , without law, whom no law will bind, who will dispense with God's word: And he shall sit in a chair, and not be vexed with Elias and Enoch; as the Papists, following the Jewish opinion herein, do teach. And hath not the Pope of long time done so, till of late God hath revealed him, and taken the vizard of counterfeit holiness from his face?

Antiquity, which they make the second mark of the Church, were of some force, if it be sincere and pure. For that saying of our Savior against the Jews, is an undoubted Maxim of true Christian religion, From the beginning it was not so. But as Antichrist counterfeited holiness; so he also counterfeited Antiquity. He made God's people believe, y ^t all his trish trash was frō y ^e beginning (lying like the Gibeonits to Joshua of their old bread and bottles ) whereas they were invented but yesterday, and of no great antiquity at all. So the blind and superstitious Jews urged antiquity against our Savior Christ: Art thou greater then our father Abraham, whom makest thou thyself? And thou art not yet fifty years old, and hast thou seen Abraham? Thus they seem to urge him with antiquity. But he answered them, Before Abraham was I am. So the woman of Samaria could say to Christ; Art thou greater then our father Jacob that gave us this well? and he himself drank thereof, and his cattle, and his children? So the old Prophet, with his graie hairs beguiled the man of God. But we must cleave to the word of God whatsoever seems old without this, is not old: it is copper, it is no gold. The word of God is the true and only touchstone: it only endures forever.

Succession also, of how small force it is, the history of Adam teacheth: Enoch began to call upon the name of the Lord. Adams posterity as it should seem till his days, had forgotten this. And Heber also teacheth the same, which after Enoch his planting of it was quite again rooted up, and remained in the family of Heber, who not agreeing to go with those wicked Idolaters to build the tower of Babel, as some think (his tongue being not divided) gave the name to y ^e Hebrew tongue. After the days of Joshua, and the Elders which were in his days: how soon did the next generation forsake the true worship of God? For thus it is written: And so all that generation was gathered unto their fathers, and another generation arose after him, which neither knew the Lord, nor yet the works that he had done for Israel. Then the children of Israel did wickedly in the sight of the Lord, and served Baalim. And do we think our generations (without God's special grace) to be more sound then they? So Manasseh the son of good Hezekiah, became a most notable Idolater.

And even in the new Testament, that we should not look for any better succession, Saint Paul told the Church of Ephesus, that he knew that after his departing, should grievous wolves enter in, which should not spare the flock. And Saint Peter tells all Christians in his Catholic Epistle; That as there were false Prophets among the people of the Jews; so shall there be false teachers among thē, & many shall follow the way of their damnable heresies. That mystery of Peters death, which our Savior told him, may have a good spiritual sense, that when he is old another shall draw him whither he would not. And doth not the Pope so? Who saith, he is his successor; teaching doctrines contrary to his doctrines in his Epistles.

Ferus describes the notes of the true Church upon these words, The Churches had rest through all Jury & Galilee and Samaria, and were edified, and walked in the fear of the Lord, & were multiplied by the comfort of the holy Ghost. He often repeats and beats into our heads, with what goods and riches the Primitive Church was famous to our shame, which seek nothing but earthly things: And we think we have very well provided for the Church, if it abound in riches and riot.

And after upon these words, They entered into the Synagogue. The examples of Christian life may be gathered out of this Text. First, they enter into the Synagogue, they teach not in corners. For he that doth the truth comes unto the light. Secondly, thou seest here that the Jews on their Sabbaths came together to hear the law: and for that cause especially the Sabbath was ordained; And therefore he saith not, on the Sabbath thou shalt be idle, but that thou shalt keep it holy. For the day is holy in it self, but it ought also to be holy unto us: which then it is, when we cease from doing evil works, & give our selves to those which be good; and especially to the hearing and meditation of the law of God, without which it is not kept holy at all. Neither is it sufficient for thee to have heard once, unless thou hear often. For the devil is ever in assaulting thee, & thou must ever resist him with the word of God; by which alone he is overcome. And also thou must meditate in the word of God, or else thou hearest in vain. Thou must meditate also of thine own sins, and of God's blessings: these things also we must do in keeping and sanctifying our Sabbath. Thirdly, he saith, y ^t they sat down. Behold also Paul himself sits down amongst others, and hears the law: he doth not intrude himself rashly or foolishly, but with silence he waits till opportunity was offered to him of preaching. The which thing makes very much against the despisers of the Scriptures; and haters of vocal preachings. Fourthly, after, saith he, the reading of the law and the prophets. Thou seest here that the word of God, & not man's fancies was read. Thou seest also, that they did not only teach the law; that is, works: but the Prophets also, that is, faith: for both these are very profitable and necessary to salvation. Fifthly, they sent unto them Paul did not speak but being commanded, least he should seem to any to be presumptuous; against those which cannot hold their peace, as Elihu in the book of Job. Sixthly, he said, Men and brethren. Thou seest that after the reading of the law and Prophets, that by and by ought to follow exhortation and interpretation thereof: So Paul saith; There is but small profit, if they speak with tongues in the congregation, and do not also prophesy and expound. Here also mark that prophesiing is not to be despised, & that the interpretations & judgments of others in expounding the Scriptures are to be heard.

Here we may see as in a little map, the whole sum of Christian religion; and the marks of the true Church. The true Church solemnizeth the Lord's Sabbath in preaching and hearing his word. And without this, saith Ferus, there is no sanctifying of the Sabbath at all. And if this be true in the thick darkness of Popery, where God's word was neither preached nor heard, nor meditated on, there was no Sabbath kept: Nay even in our days, there are many Catholics, which think they keep holy the Sabbath very religiouslie, and yet will not come to the Church to hear God's word: And all such Ferus tells, that they profane the Sabbath, and keep no sabbath at all. Again, he teacheth that the only weapon to overcome the devil, is the word of God. Then no doubt the devil was a great conqueror, when as no man almost had this sword in his hand; he had made as great a conquest of Christians souls, as Sisera had made of the bodies of the Jews: of whom being now by her conquered, Deborah sings thus: They chose new gods: then war was in the gates. Was there a spear or shield found among forty thousand of Israel? So dealt Sisera with Israel; and so dealt Satan with Christians; he deprived them of their weapons, to keep them more surely in his obedience. Can he be a man's friend, that takes his weapon from him in the midst of most raging and cruel enemies? But this hath the Church of Rome done: she hath taken the Scriptures, which Saint Paul calls the sword of the Spirit, from the hands of the lay people: and the devil is called of Peter A roaring lyon, seeking whom he may devour.

In the true Church (saith Ferus) God's word is read, and not any fancies of man. Paul himself sits and hears the word of God, and therefore no Christian people must think scorn to do it. And that after the reading, preaching ought to follow; and that not only works, but faith also, must be taught. These are the marks of the true Church, by Ferus judgment. And whether the Church of Rome have had these in her or not, let every man judge.

Again, of Christian religion he writes thus, upon these words, Why go you about to lay a yoke? The second reason is; that it is not lawful for the Apostles to put a yoke upon the consciences of men, which the Lord hath not put: for he that doth so, tempteth God. It is the duty of the Apostles to preach the Gospel, that is, glad tidings, and not like tyrants to rule over men's consciences. Let those Bishops mark these words of Peter, which make our religion, which the mercy of God would have free in the fewness and manifestnesse of her services, a bondslave with their burdens they lay upon it: so that the Jews are in far better case then we, who were subject to the ceremonies of the law, and not to man's devises. And Augustine writes thus to the questions of Iamarus, &c. Every true Catholic may mark here how he toucheth the pope, who taketh upon him to rule over men's consciences, and even to load them with his decrees and constitutions.

And because the Papists brag much of their general Councils: let us mark how Ferus there describes a true general Council upon these words, And when there had been great dissension. See how wisely they deal in the matter. They do not rashly pronounce sentence: but they weigh everything. For in matters of faith which touch the conscience, it is not enough to say, We will and command. Mark therefore how the Apostles assembled themselves together. They came together plainly, they seek for nothing else but the glory of God; they desire the salvation of others: To conclude, they weigh all things wisely. What marvel is it then, if the holy Ghost were in this Council, according to the promise of the Lord, Where two or three are gathered together, &c. We come together otherwise, with great pomp and state: we seek to maintain our own glory and estate: and we persuade our selves that we may do anything by the fullness of our authority: And how can the holy ghost allow such assemblies &c? He toucheth the Popes state & pride. He thinks that the holy Ghost will not guide such proud and stately assemblies. Again of the conclusion and doctrine of that Council he writes thus, upon these words: Which neither we nor our fathers were able to bear. The law is an intolerable burden; because it requires not only our hand, but also our heart. Secondly, because it convinceth us to be sinners: For we do ever more against the law, then according to the law. And also those things we do according to the law, we do them imperfectly: but by the grace of our Lord Jesus Christ we do believe to be saved. A conclusion and a knitting up of the matter both very godly and Apostolic, that by the grace of Christ both Jews and Gentiles are saved, and not of their merits. For only Christ sufficeth to all: so that the law profiteth nothing to the Jews to their salvation: for even they are saved by grace, & not by the law: so far against all reason is it, that any man should impose those things to the Gentiles, which profited not the Jews themselves. And to this end were the Epistles of Saint Paul written to the Romans, and to the Galatians: And our salvation is called the grace of Christ, because he hath deserved it for us. Let them therefore brag of their merits: we will seek the glory of God. Thus far Ferus. Here is the true Church put down, and her doctrine, the milk she gives her children: That only the grace of Jesus Christ saves, & not merits. She that brags of her merits, and trusts in them is the strumpet, is the whore, is not the true Church, and the spouse of Jesus Christ, by Ferus his judgment.

And whereas it is objected of some against the Gospel, that since the preaching thereof heresies have sprung up in the world, and that before the Church was in peace: let us mark how Ferus answereth that objection upon these words, And he resisted them. Behold the combat (saith he) of truth and falsehood. This combat ever hath been and will be: God spake but one word in Paradise, and by and by came the serpent, which resisted it: Moses being sent into Egypt, found there sorcerers which withstood him. The Prophets ever had false Prophets opposite unto them. Christ coming into the world, found adversaries. The same thing chanced to his Apostles. Let us not therefore be troubled, if there be now great dissension and quarrels about religion. Neither for this cause must we neglect to go to godly sermons: but rather let us diligently do this. First call upon God with the kingly Prophet, saying; Shew me thy ways, O Lord, and teach me thy paths. Then compare the doctrines diligently together: and that which thou shalt perceive more forcible to draw thee from the world to God, from the flesh to the Spirit, from evil to goodness, and from idolatry to the true worshipping of God, embrace that without any fear, with tooth and nail (as they say) nothing respecting the gainesayings of others. The devil hath ever gone about this, That good deeds and words might be made none account of, least men believing should be saved. Therefore by his ministers he sows errors; and sometimes also he doth work miracles, that by errors he might make God's word, and by false signs, God's works to be lightly set by; that by this means he may rather draw men quite frō the word; or at least wise, he may make them distrust and doubt of it. God suffers this first, that the godly may be tried according to that, If a Prophet rise among you, &c. believe him not, for God tries you. And hereof also Christ saith, that in the end of the world so great shall be the beguilings of false Prophets, that if it were possible, the very elect should be seduced. And hereof Saint John saith: Believe not every spirit, but prove the spirits whether they be of God or no. The doctrine of the Gospel which we have received, is the word of God which hath been confirmed by many signs: and with the blood of many thousands: Wherefore let no man doubt of that, although an Angel from heaven should persuade the contrary. Again, therefore God suffers the devil to show lying signs, that the wicked may be more blinded: For it is done by the just judgment of God, that they which will not believe the truth, should be seduced, and should cleave to lies. Thus far Ferus. Where he plainly teacheth, that it is no marvel, that after the preaching of the Gospel contention and heresies have sprung in the Church: he saith, it hath been always so, and shall be ever. And that for this cause no man ought to refuse to go and hear sermons. And he loves the doctrine of the Gospel, & not any lying miracles, as the groundwork of true Christian religion.

And after, concerning the same matter, he writes thus upon these words, The city was divided. Here thou seest fulfilled that which Christ foretold, I came not to send peace into the world, but a sword. The Gospel teacheth not seditions, nor soweth discords; but because it reproveth their sins, it cannot choose but the worldlings should repine against it. I came to send fire upon the earth; marvel not therefore if there spring up and be sects in the world; for it hath been ever so: yea there must be heresies, that the elect may be proved. As much more as we see sects to arise, so let us strive earnestly to find and search out the truth, and to stand firmly and immovably in the confessed truth, and to profess it boldly unto our lives end. And after he writes thus of y ^e ground of every true Christians faith. Every Christian ought to be so sure of his faith, that if all the world were of a contrary opinion, yet he could say: I am sure this is God's word; let other men think what they will, God cannot deceive or beguile. Yea if an Angel frō heaven should preach the contrary, let him be accursed. Vnles thou be thus grounded, thou canst not stand steadfastly, when the false Apostles shall teach the contrary. And hereof Christ saith, My sheep hear my voice: and they will not hear stangers, but run from them. God's word by Ferus judgment is the only Rock of Christians faith and religion in these doubtful days. And again in another place he makes these steps of Christianity: Mark in the foresaid words this order in Christianity: First is the predestination of God. For it is not of him that willeth, but of God that showeth mercy. Read the ninth chapter to the Romans. And we are predestinate not to idleness or wantonness: but that we may know the will of God, what kind of one he is towards us, & what he requires and willes at our hands. Then we are sent to Christ, in whom alone we see how God is affected to us. By him also we receive the holy Ghost, that we may be able to do the will of God. After we have known Christ, it remains that in our life, manners, and words we testify his goodness towards us, and that we are his disciples. And this testimony cōsists in four things: First, that we rise up from our old conversation. Secondly, that we be baptized, and be partakers of the Sacraments. Thirdly, that we wash away the sins whereinto we have fallen, by Christ's blood. Fourthly, that we call upon his name, that is, his righteousness and merits. Here Ferus doth as it were make a perfect anatomie of a Christian man. I would to God every true Christian would mark well every part thereof, and see whether himself were sound in that faith or no.

And in another place, of Christian conversation he writes thus: Mark here the manners of Christians: First of all he prays; the Saints always give themselves diligently to prayers both in the beginning and end of their work; yea & all their work thorough. For we ever stand need of the help of God: for without him we can do nothing: We are not sufficient of ourselves to think anything that is good. And again, He works in us both the will, and to finish. And in Osee, O Israel, thy destruction comes of thyself, but thy help comes of me. Let no man therefore trust in his own strength Cursed is he that puts flesh his arm. Therefore Paul never took anything in hand, nor finished anything without the help of prayer. Secondly, he kneels down; against those which make a jest at all ceremonies in prayers. He that goes about to make his prayers unto God, must have well profited first in the school of humility, otherwise he shall not be heard. The prayers of him that humbleth himself pierceth the clouds. And hereof it is said by the Prophet; Upon whom shall my Spirit rest; but upon the humble and peaceble. And thirdly, he prays not alone, but with all the company. The prayers of the holy Church is of great force. So when the Apostles continued praying with one accord and consent, the holy Ghost came upon them, and filled them all. In like manner after the Jews had threatened them; when they had prayed altogether the place moved, and they were all filled with the holy Ghost. And this is that which Christ promised once; If two of you shall agree upon earth, whatsoever thing they shall ask, it shall be done unto them Ferus would have common prayers made with the common consent of the whole Church; or else (saith he) they are of no force. Contrarie to the common practice of the Roman Church amongst us in times past.

Again he writes thus of the evil life of the Church, which offends many: Although it be a great imperfection and defect, where the life is not approved and virtuous: yet there is less danger, if the faith be right and sound, then if the life were good, and the faith evil. For without faith it is impossible to please God: and he that comes to God must believe. Therefore it is of more force if the faith be pure and good, then if thy works were good. Thus far Ferus. He prefers that Church which hath a right faith, although in some respect she fail in good works; before that Church which hath good works and an evil faith.

And of the Church, and of the sacrifices thereof he writes thus: Paul taught that God's house was the Church, and that now the true sacrifice was to be offered in every place; the which thing also Malachi prophesied. Ferus seems to expound the sacrifice which Malachi speaks of, to be Christian prayer: as Saint Paul doth also, who saith, I will that men pray in all places, lifting up pure hands, without wrath or doubtfulness. S. Paul here without all doubt alludes to Malachi: Here is pure hands and that pure sacrifice void of wrath and doubtfulness: Here is in all places. And expounds that place of Malachi of Prayer, and not of the Eucharist, as some of the Papists do: And for all Jewish sacrifices, for that sacrifice Mincha, which was drawn to the altar; now Saint Paul puts down in another place the fruit of our lips: which sentence he takes out of Osee, who calls prayers and giving of thanks the calves of our lips.

And of religion maintained by wars, he writes thus: He that maintains his cause by seditions and tumults of the people, discovers and bewrays himself that he hath not a just cause. A good cause needs not uproars, or man's authority, who hath God the favorer and protector of it. And doth not the Pope use these means to further his cause? In this he declares he is not of God.

But in this weighty matter, to let all men's testimonies pass, which are light upon the balance, as David terms them, yea lighter then vanity it self, and to return to that undoubted fountain of all truth, y ^e word of God, with which I began. That is an evident and infallible mark of God's Church, which the Angel taught Saint John: Who when as he would have worshipped him, said, See thou do it not, for I am thy fellow servant, and one of thy brethren, which have the testimony Jesus. Worship God. Here is an evident mark of God's Church: she worships only God, and not Angels. And secondly, here is a reason why we should not worship Angels: we debase our selves in worshipping them: they are our fellow servants. And who in common sense will worship his equals? By worshipping Angels, we forget that great dignity whereunto Jesus Christ hath advanced us. We are now Jesus Christ's, we are his members: Therefore as he doth not, no more should we worship Angels. A second mark of God's Church here also we may learn: She hath the testimony of Jesus. And what is that? that is, the spirit of prophesy, as the Angel after expounds it; that is, the Spirit of God, whereby all God's children are able in some measure to understand and expound the scriptures. For as all God's children have God's Spirit; so it is no doubt a fire in them: and therefore it will burn through Christian charity: it will lighten their knowledge, and disperse the mysts of darkness. This fire hath Antichrist quenched, by taking the wood and matter of it away, I mean the Scriptures, from the common people. And to this that of Saint Paul hath relation no doubt, Quench not the Spirit.

But here they think, that because they worship Saints and Angels, therefore they shall be blameless: But that shall not excuse them, because they are plainly taught and commanded to worship him only that made heaven and earth: And by these words God only is signified, and all other creatures are excluded. And this Epithite is commonly attributed to God in the Scriptures: Our help standeth in the name of the Lord, who hath made heaven and earth. Here is as it were a distinction put between the works and the workman: all the works jointly must worship their maker: they must not begin one to magnify or worship another. Nay, the more to convince them in this their error, all the Saints and angels have refused this service: Peter to Cornelius, Paul to the men of Lystra, saying, We are men like to yourselves, why do you honor us? And the angel twice in the Revelation, whereas S. John did not forget himself, and would have yielded to the angel the honor due to God; but even this civil outward honor, which they call 〈 in non-Latin alphabet 〉 , the angel twice refused: alleging my former reason, that he was one of our fellow servants: and fellow servants must not worship one another, but only their master. Teaching us to be very wary in worshipping, yea even angels, least our 〈 in non-Latin alphabet 〉 grow into 〈 in non-Latin alphabet 〉 : as amongst the Papists it hath done. These two are easily in words distinguished; but not so easily in deed. To bow the knee is but a civil honor, but yet to bow the knee to Baal, God accounts part of his honor. And S. Paul writes thus most manifestly of y ^e worshipping of angels: Let none over-rule you, or spoil you of your prize (which by the worshipping of God you obtain) by humbleness of mind and worshipping of Angels, advancing himself into those things he never saw, rashly puffed up with his fleshly mind. As though he should say: No man knows the estate of angels, whether they hear our prayers at all times, and can help us at their pleasures or not: and who will then pray unto them? nay this shall make us lose our prize. We all in this life, as Saint Paul teacheth, run as it were in a race: now he that runneth in a race, must have his eyes still fixed on the goal he runs to, that he may run straight unto it, or else he shall hardly win the prize. So must all Christians have always their minds fixed upon God, even as the eyes of servants to the eyes of their masters, as David teacheth: they must ever walk with God, as Enoch did, if they mind to win that prize. A little looking aside, will make them lose all, though it be to worship an angel. God only is their prize, is their mark they must shoot at: They must direct their eyes only to him. S. Agustine very excellently teacheth us this lesson: O strange thing, and greatly to be wondered at! Of God the Creator of all things, who is incomprehensible and unspeakable (all doubt set apart) we read, speak, and write high and wonderful things: but of Angels and souls whatsoever we say, we cannot so manifestly avouch. But let our mind pass beyond these, and let it pass over all that is created; and let it run and climb up and fly and pass over; and with all her force, let her direct the eyes of her faith upon him, which hath created all things. Therefore I will make as it were a ladder in my heart, and by the staves thereof I will climb up to my soul, and by my soul and my mind, I will climb up to my God, which is above over my head. Whatsoever is visibly seen, whatsoever is spiritually imagined, with force let it be far removed from the sight of my soul and heart, my understanding alone & by it self going forward, let it fly swiftly to him, who is the creator of Angels and souls, and of all things. That is a happy soul which forsakes these base things, and seeks after those which be aloft, which in the highest places makes the place of her dwelling, and from the highest rocks beholds the sun of righteousness with eagles eyes. Nothing is so delectable or pleasant, then to behold God alone with the sight of the mind, and longing of the heart, and after a strange manner invisibly to see him, who is invisible: And so to taste of another, and not of this worlds sweetness, and to behold another, and not this worlds light. For this our light, which is shut up in houses, which in time ends, which every night alters, which is common to us with worms and brute beasts, in comparison of that most excellent light, is not to be called light, but night Here Agustine plainly teacheth that no man knows the estate of souls & Angels: & therefore we cannot pray with assured faith unto them, but we must climb up beyond them, even to God the maker of souls and Angels. And herein Saint Agustine agrees with Saint John in the Revelation, and with Saint Paul to the Colossians: but in some other places of Saint Agustine, I know how some have made him disagree from both these, and from himself also in this place, as appears in these meditations.

But our Savior himself doth draw out the platform of his Church most manifestly to all Christians y ^t will give but a little heed to his words, even to y ^e capacity of a simple woman, in John 4. And the woman said to him, after that he had told her of her five husbands: Now I know assuredly, that thou art a Prophet. And upon this ground she begins to inquire of him, concerning true religion; and the true means of the worshipping of God. And even here in the very beginning, she overthrows that Popish Maxim, that it is sufficient to believe as the Church believeth: she desires to be instructed further: Our fathers (saith she) worshipped in this mountain: And you say that at Jerusalem is the place where we must worship. As though she should have said: We follow the steps and religion of our fathers, in our worshipping of God. But herein she c • red, and all such like that follow the tradition of the fathers: for it was true perchance that she said, that Abraham, Isaac, and Jacob had worshipped God in that hill, but now the law of God coming after, and commanding all sacrifices to be brought to Jerusalem, they following the traditions of their fathers against the law of God, erred; as our Savior here teacheth this woman, & in her all posterities. We must not respect what our fathers have done, but what God's word teacheth. But Jesus said to her, Woman believe me, because the hour shall come, when ye shall neither in this mountain, nor at Jerusalem worship the Father. Here Christ teacheth her two principal notes and marks of the true Church: First concerning the place thereof, that it shall not be tied to any one place no more, as it had been. And therefore Rome falsely makes her self the mother Church, and a second Jerusalem as it were. Secondly, concerning the object and end: All religion and worship must be done to God, and to no creature else. This homage of our religion & worship he challengeth as only due to himself: You worship you know not what, we know what we worship. This is a third mark of the true Church: It must know what it worshippeth: it must not serve God in ignorance and blindness. He refused and condemned in the law as well blind as lame sacrifices. And God's people are compared to Doves and Eagles, which both have most clear eyes. And god himself, although before he had created heaven and earth; yet he pronounced nothing good before he had created light. And Saint John saith, that God himself is light, he can abide no darkness. And hereof all the faithful are called children of light. And David now prophesying of the Church of Christ after his ascension saith, speaking as it should seem of our Church service: Sing ye praises with understanding. And Saint Agustine saith, that the holy Ghost came in all tongues, to consecrate and make holy all tongues.

And our Savior said to the mother of Zebedees children, when she requested that her two sons might sit the one at his right hand, and the other at his left: you ask you know not what: And do we not think that he will say the same even now to all Popish Latin prayers not understood of them which make them? And Saint Peter in his Catholic epistle, writes to all Christians, Grow in grace and in the knowledge of our Lord Jesus Christ. And again, Ioine to your faith virtue: and to your virtue knowledge. And our Savior in the Gospel, This is life eternal to know thee the true God, and whom thou hast sent Jesus Christ. To know God is true Religion, nay is eternal life: And therefore the Church of Rome, which did not, nor as yet doth not teach her children to seek for this knowledge, was the mother of that son of perdition, and neither taught true Christian religion, nor yet eternal life.

That salvation comes of the Jews. Here our Savior doth teach this woman also what thee must know: and in her all Christians. They must know their salvation from whence it comes, and be thankful to God for it. The Church of Rome hath erred in this point also, who hath taught, that salvation hath not comed of the Jews, that is, by the means only of Jesus Christ, but by the blood of Martyrs: She hath added here in England, even y ^e blood of Thomas; which evē Ferus condemns upon these words of Saint John, And the blood of Jesus Christ cleanseth us from all our sins. Mark (saith he) that he mentioneth not any blood, but the blood of Christ. For no other blood can, or ever could do this, &c. There is no other name given under heaven (saith Peter) in which we must be saved. To Jesus Christ alone the people and the children cry, Hosannah, that is, save us Lord: and as it is also in the Psalm, Hashlikah, and O Lord, send us now prosperity. He alone blesseth the works of our hands; and also saves our souls: He hath all power in heaven and earth. And so must all true Catholics cry also to him alone, and to none else. This is also a mark of the true Church.

But the hour comes, and is even now; when the true worshippers shall worship the Father in Spirit and truth. Here is another evident mark of the true Church. She still waits for the coming of Jesus Christ: she accounts y ^e time of this world but an hour, even then when Christ spake this: and that now the hour is almost quite run, a small time or nothing thereof remains. She thinks that this world is of no great continuance: as the Popish Church doth not think, who teacheth that as yet Antichrist is not comed. She thinks that those things which S. John said should be fulfilled shortly, are fulfilled already. She thinks not that the greater part of them are yet to be fulfilled, as the Church of Rome doth. She ever stands in the door of her tent with Abraham, and in her caves mouth with Elias, still looking when the Lord will come.

When the true worshippers shall worship the Father in Spirit and truth; For such worshippers the Father now looks for: Here is another mark of the true Church: To worship the Father, God alone; and also the manner how, in spirit & truth. In spirit, that is, with our hearts: and in truth; that is, without all types and shadows. The law now hath an end: the sun shines: all shadows must vanish away: Our humble hearts now must be those sacrificed bulls: and our chaste hearts those sacrificed Turtles; and our good hearts those sacrificed Rammes; and our bountiful hearts, those sacrificed sheep; and our joyful hearts, those sacrificed calves, which God requires. God will not be worshipped now with those Jewish shadows, which he himself commanded; the true son of Righteousness Jesus Christ being comed into the world: much less with Popish shadows, and mysteries, and man's devise, or with Popish Images, which his Law and Prophets flatly condemn.

God is a Spirit, and therefore he will be worshipped in spirit and truth. Those external things, which seem pleasant to flesh and blood, as Jereboam's golden calves (which he made, as some think, because that God would more highly esteem golden calves, then calves of flesh) Nebuchadnetzars Psalterie and music; Baals Priests gay garments and robes, frankinsence, and such like things whatsoever, wherein flesh and blood takes so great pleasure and delight, are an abomination to the Lord; as our Savior Christ tells us in the Gospel: That which is very highly esteemed amongst men, is abominable before God. He requires the love of thy heart, the faith and trust of thy soul, the knowledge of thy understanding, the obedience of thy will, the praise of thy mouth, and the good works of thy hands. And this is that which David saith in the Psalm: that at that great day of judgment, God shall not reprove the people for their burnt offerings of bullocks or goats: but if they shall not have offered him praise and thanksgiving. Let all true Catholics fear this reproof: God hath foretold us, like a good Master, what he will reprove us for, and what he will find fault with in his house, when he comes again: and shall we not take heed thereof? O careless and disobedient servants! Let us offer to him alone our praise and thanksgiving, and all our prayers; least we be reproved and condemned of him when he comes.

The true worshippers.] This proves that there shall be false worshippers in God's house: there shall be there copper as well as gold: there shall be tares as well as wheat; there shall be goats as well as sheep: O let us mark this point well (here is the brand wherewithal the Lord's sheep are discerned: here is the touchstone whereby the Lord's gold is tried from copper: here is the sieue and fan which tries the Lord's wheat from the chaff) that we may be sheep and not goats, gold and not copper, wheat and not chaff. Let us take diligent heed of this.

And the woman said unto him: I know that Messias shall come, which is called Christ, and when he shall come he shall show us all things. This opinion she had of Christ, that he should teach thē all things when he came: And shall we believe less of him? Shall we believe any doctrine which he never taught in his word? And our Savior himself agrees to this her speech, saying: I will call you no more servants, because the servant knoweth not what his master doth; but I have called you friends, because I have made manifest to you all things that I have heard of my father. He testifieth here plainly, that he fulfilled her speech, & that he had told them all things necessary to their salvation: he kept nothing back to be revealed after by the means of the Church: and therefore he commands his Apostles to go and preach to all nations, baptizing them, and teaching them to observe all things whatsoever he had commanded them, and nothing else. And Saint Paul saith, He that teacheth any other doctrine, and agrees not with the whole some words of our Savior Christ, and that doctrine which agrees with godliness; is puffed up, and knows nothing, how wise so ever he seems to be, and whatsoever he pretend, either revelations of Angels, or any miracles, to confirm his doctrine withal. The doctrine of Jesus Christ is the rule and square of all doctrines, by this place. And Saint John also saith, Take heed to yourselves, lest we lose all the works which we have wrought: but that we may have a full reward. For he that transgresseth, or overreacheth the doctrine of Christ (for so 〈 in non-Latin alphabet 〉 the Greek word signifies) and that keeps not himself within the limits and bounds thereof, but will go beyond it, though that which he doth seem in his own eye holy, religious, and devout: hath not God. This is a terrible sentence: let us beware how in our devotion, and religion, and zeal of serving God, we do more then the Gospel teacheth; we go beyond the doctrine of Christ and abide not in it: for if we do, we shall have no part with God. This place condemns all blind superstitious Papists, which did many things of a zeal and good intent, and not according to the Gospel: nay how many of them never knew the Gospel; and yet thought that they did well. But all such works, how painful and costlie soever they were; by this place we may plainly learn, that they were lost: nay more then this, they also sustained a greater loss, they lost God. God cannot abide servants, that will do that he commands them not. He will say to such, Who required this at your hands? But he that abides in the doctrine of Christ hath both the Father and the Son. O happy continuance! And what is this 〈 in non-Latin alphabet 〉 , to abide, to continue? but to believe no more, to do no more, then God commands in his word, then Christ Jesus taught, not to go beyond this, either in faith or works, no not an hairs breadth: though the doctrine which is taught besides this, seem never so old, never so devout, practiced of Fathers, & confirmed by Councils. Let us remember that the poor silly woman of Samaria could say, that Messias when as he should come, should teach them all things: and shall not we say the same?

And Christ said to her: I am he that talks with thee. Surely in all the Gospel Christ did never reveal himself to any so manifestly as he did to this woman. He said to the high Priests when as they said, Art thou the son of God? You say that I am: And to the Jews: Before Abraham was I am: And Abraham desired to see my day, and saw it and rejoiced. And again to the Jews, which said unto him, Who art thou? And Jesus said unto them, The beginning. And therefore I speak unto you: No doubt having relation to that first word in Genesis, whence that book took his name (Beresheth) In the beginning, &c. Jesus Christ is that beginning: And therefore Saint Paul saith, To us there is but one God the Father, of whom are all things, and we for him: And one Lord Jesus Christ, by whom are all things, and we by him. Here is the Creator one God: here is the only means of the creation, Jesus Christ: All things were created by him. And here is the end of all things, God's glory. So that Jesus Christ is that beginning, by whom God created all things. And thus he obscurely taught the Jews, who he was: As though he should say; Look into the first book of Genesis, and take no great pains to read it over: but look and mark well the very first word thereof, and there you shall find who I am: I am the beginning, and therefore I talk with you. My delight is to be with the children of men, as Solomon saith. The workman loves his work: even so that excellent workman, the Son of God loves us, who are his workmanship. And therefore Agustine saith, The beginning of the intellectual creature, is the eternal wisdom of God, which beginning abiding in it self unchangeable, never ceaseth by secrete inspirations, to speak to that creature, whereof it is the beginning, that it may be converted to that, by which it is made, because otherwise it cannot have his form, and be perfect.

Thus our Savior obscurely shown himself to these, but never to any so plainly, as to this woman: & hereby we may conjecture the excellency of her faith: no doubt her excellent faith, even as it were, deserved such a great reward of our Savior. Messias when he comes (saith she) we know shall show us all things: Who could have spoken more of Christ? No not all the Jewish Rabbins. And I would to God even now our great Doctors in the Popes Church would say as much. And therefore she received the greatest answer and reward that could be in the world. I am he (saith Christ) that talks with thee: never such an answer, never such a word spoken in the world before. Let us have the same faith of Christ, that he may bestow also such like blessings upon us.

And the like definition of true Catholic Religion, and the same marks of the true Church S. Paul himself also hath no doubt expressed, being taken from this stamp: I confess this unto thee (saith he unto Felix) that according to that way which they call heresy, I so worship the God of my fathers: believing all that is written in the law and the Prophets, having this hope in God, which they also have, that there shall be a resurrection of the just, and of the unjust. Here are also marks of the true Church. She must be able to give an account of her faith, as Saint Paul doth here to Felix; and Saint Peter commands all Christians to do to all men: Sanctify (saith he) the Lord God in your hearts, ever being ready to maintain and defend if that any shall ask you a reason of that hope which is in you. We must not only have this hope of salvation in us, which is by Jesus Christ, but we must be able also to yield a reason, and an account of it, to maintain and defend it. And our Savior saith: He that shall confess me before men, him shall I confess before my Father in heaven. We must be able to make confession of our faith, if so be we will have Christ acknowledge us for his. But this in the Popish Church they were not able to do: and therefore that Church was not the true Church.

I confess unto thee (saith he) that after that way which they call heresy I worship the God of my fathers. Here is another mark of the true Church: To be slandered, reviled, called heretics. See here how at this time the true Church of Christ was called heretical: And therefore let not that name of heresy now discourage any of God's children. So did they revile and hate the very names of the true prophets of God, as our Savior witnesseth. So at this day the Papists go about by all means possible, to defame and discredit the persons of the professors of the Gospel. But as Saint Paul passed not for the name of Heretike: no more let us.

Believing all that is written in the Law and the Prophets, Here is another mark of the true Church: here is a ground of a true Christians conscience, concerning his faith and religion: To believe all that is written in the law and the Prophets. This was Saint Paul's ground, he believed no more: and according to that he worshippeth God, and he cares not, let them cal him what they will. Whosoever lacks this ground shall be carried about with every blast of vain doctrine, like children. To confirm and strengthen us in our faith, God hath put in his Church Apostles and Evangelists, and We are built upon the foundations of the Prophets and Apostles, Jesus Christ himself being the chief corner stone.

The like marks of the true Church Saint Paul setteth down in the Epistle to the Romans; as arrows out of the same quiver of our Savior, to confound the enemies that would craftily creep into God's house: God is my witness (saith he) whom I serve in my spirit in the Gospel of his Son. Here also is the platform of the true Church, and a pattern of a true Christian. God is only my witness (saith Saint Paul ) not any Saint or Angel. The true Church must here with Saint Paul attribute this knowledge and searching of hearts to God alone, and not to any Saint or Angel else whatsoever. Secondly, she must serve this God only and none else: for to whom this knowledge belongeth, to him also divine service and Latria (as they call it) belongs.

Thirdly, Whom I serve in my spirit (saith Saint Paul ) not with any outward or external things or ceremonies, like a Jew, but with my heart, as Jesus Christ now hath taught all men to worship the Father.

Fourthly (in the Gospel of his Son) here he describes the manner how the true Church of God must worship him. Our service of God must be according to the Gospel of his Son. And hereunto David also agreeth in the Psalm, There is no speech nor language, where their voices are not heard: speaking of the preaching of God's word. And he addeth Kauam, as it is in the Hebrew, that is, their line, their level, their square, is gone through all the earth, and their words unto the ends of the world. To teach us, that God's word is a line, level, & square: to rule, limit, and square the faiths of all nations by.

But to conclude, Let us mark what Saint Paul also writes concerning this matter to the Thessalonians, and how he describes the Church and God's house there. From you the word of God was spread, not only in Macedonia and Achaia: but your faith towards God came into every place. So that we need say nothing thereof, for they show and declare what an entrance we had unto you, & how you turned unto the Lord from idols, to serve the living and true God, and to look for his son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the anger to come.

Here are most manifestly set down the marks of the true Church, and the Catholic faith which was in Saint Paul's days preached through the whole world: To turn from Idols, and to serve the true and living God. And here first that blind distinction of Dulia and Latria (which the Papists make to cloak the worshipping of creatures) is quite overthrown, not only Latria, but, as by this place appeareth, Dulia is due unto God. Secondly, we must serve the true and living God. These two Adiuncts take away all worshipping of false gods, and also of Images. We must worship no false nor dead thing: whatsoever we worship, it must be living and true. And therefore we must worship no Images, which are dead stocks, nay we must worship nothing but God alone. Those Images which the Prophet David describeth, Psal. 115. what are they else but Papists Images? That Psalm followeth the 114. Psal. which containeth Israel's going out of Egypt, & it may seem to describe the spiritual Egypt. Thirdly, we must now every day wait and look for the coming of his Son Jesus Christ from heaven. We must not think that he will not come yet, as the Papists teach by their doctrine of Antichrist. Fourthly, we must constantly believe, that Jesus hath not only delivered us by his passion from the guilt of sin: but from the punishment also thereof, and anger to come. And lastly, if the Papists will thereof conclude, that the Church of Rome is the mother Church of all the world, because Saint Paul saith that their faith was published throughout all the world. Then the Church of Thessalonica must be her elder sister, because her faith also was spread through all the world, and that before hers as should seem. For Saint Paul mentions in his Epistle to the Romans when he gives this testimony to the Roman Church, the fruits of Macedonia and Achaia which was planted by the Church of Thessalonica.

And in a word to make an end of this matter, let all men mark that plain lesson which David teacheth them in the Psalm: Kings of the earth and all people, Princes and all Judges of the world: young men and maids, old men and children, let them praise the name of the Lord. For his name only is to be exalted, and his praise is above the heavens, and the earth. All God's servants must praise his name, and they must praise it alone, and they which praise anything else, do not rightly understand as yet the majesty of God: his praise is above heaven & earth, that is, all heaven and earth is not able to express the greatness of his praise. And here is the reason, Because he exalts the horn of his people, he advanceth to honor, and makes mighty and strong: which is a praise for all his saints, even for the children of Israel: Gnam kerovo, a people that draws near unto him, as it is in the Hebrew. Would you have God exalt your horn, would you be his people? then you must praise him alone, then you must draw near to him, and not fly from him to any other. The which God give all grace to do for Jesus Christ's sake, to whom be praise forever. Amen.