The discription of a true visible Christian right confortable & profitable for all such as are distressed in sowle about present controversies in the churche. Dravven by He. Cl. but published by occasion (as will appeare in the epistle) by Io. I.

Uvho is a true visible Christian.

IT beinge once knowen , who of vs may be adiudged a true visible Christian , an easie entrance and firme ground is giuen to the substance off Church disputation . And because no factious Spirit may haue an hole to creep out at , such a christian must be considered , baptised or Unbaptised . In the state of Unbaptisme som true christian may be , and such a one I Describe thus : The definition of a true visible Christian , as yet in an vnbaptised estate : whose particulars are afterward● proved . 1. Vnto vs such a sowle confesseth it beleiueth , that Iesus Christ is com in our nature , by the holy Ghost his ouershadowinge the blessed Virgin Mary : and that for the absolute salvation of his people : Of which nomber , this Sowle confesseth it to be . And 2. professeth it self willinge to stand subiect to all the Sauiours Lawes ( as by the ministry of his worde shal be revealed vnto it ) & this only , for bringing Glory to our Father in heauen . More then this ( for substance ) cold not be in any to whome our Sauiour his ymmediate disciples preached : as anie ( reading theyr sermons of Conuersion ) may easily perceiue . Nor vpon such bare confession of Faith and Obedience , was any sowle debarred Baptisme , for it self and the subiect family , as may also appeared by Iohn Baptists procedinge , and the Apostles Arts. Now , Baptisme being ( as will appeare in his owne Chapter ) not the exhibiton of Christianity , but the seale of Christianity presumed first to exist , it so is evident , that a true visible Christian may be before Baptisme ( and that by the former Confession ) feinge such a one to vs-ward hath by Fayth apprehended Christ : * * Rom. 8. and with Christ , how shall he not haue all things also ? But let me labour breifly to explaine the particulars .

Vnto vs . ] The manifestation of a Christian lieth not in the worlds approbation : ‡ ‡ 1 , Iohn . 3 1. for the world knoes neither God nor his Sons . The reason is : * * 1 , Cor. 2 10. 14. we haue the spirit that searcheth all things , euen the deep things of God : but the Naturall man perceiueth not the things of the spirit of God , for they are foolishnes to him , neither can he knoe them , because they are spiritually discerned . Yea , though those Naturalls be crep into the Church , they shal be so farre from acknowledging them in truth , as oftentymes * * Iohn , 16. 2. They shall put them out of theyr Synagogues , yea , kill them & think they therein do God good service . Mark , that persecutors shall somtymes raigne within the Church , as did Diotrephes . And in sayinge , To vs , rather than To me , it is because the faithfull theyr approbation it must not depend vpon any one , no , not on Elijah : for euen in Israel there were true visible people to Obadiah ( who hid them by 50. and 50. in a caue ) when it may be Elijah demed all slayne by Iesabel . 1 King . 18 4. 13. So we se the blyndman in Iohns Gospell ‡ ‡ Iohn , 9. To be cast out of the Iuish church for an heretick , who by and by was found out of Iesus for a Patrone of Christianity .

Such a sowle confesseth it beleiueth . ] Beleif and Confession is ioyned togither of S. Paul : * * Rom. 10 10. with the heart man beleiueth vnto righteousnes , & with the mouth man conf●sseth vnto salvation . Psa. 116. 10 So the psalmist , I beleiued and therfore haue spoken . Nor without confession of faith , can any of the church take particular knowledge of such , that so they may proclame them visible Christians . Nay , how is it possible that anie now s●old haue true faith in God , and the same be hid from the whole Church ? Som must haue intelligence thereof , except it shold be begotten without the ministrie of mankynd . But this the Apostle denieth thus : * * Rom. 10 15. 17. How shall they beleive without a Preacher , & how shall they preach except they be sent ? This scripture not heded , people ron into leud factions , and speak euell of things they vnderstand not : yea , do curse theyr owne spirituall father , mother , brethren and Systers . then Faith is by hearing , and hearing by the word off GOD : concluding hereby , 1. that there cannot be faith without hearing : 2. that such hearing is tyed to preaching : 3 , and it must be the word of God preached , that only begets true faith : 4. that such begetters of true apprehending faith ( for calling vppon God as a father in Christ Iesus , whereof before he spoke ) they are sent of God : and therefore theyr feete ( or governing affections ) to be proclamed Beauteous , not Antichristian : for Ministers sent of Satan , or els of God in his wrath vnto Sowles , they beget not such true applyinge faith in theyr hearers . Now , if a Sowle cannot be possessed with faith , but it must be by the minister of faith ( no more then there now can be a childe without a father , or an apple without a tre ) so , the spirituall father ( at least ) must haue intelligence of such fruite : nor can they hide it from the Teacher . Consider this in the Eunuch , Lidia , the Iaylour , yea , in all those that were pricked in the heart at Peters sermon , at Iohn Baptists sermon , Though the Church before the law , vnder the law , and vnder the ghospell cold easily loose her orderly establishment , yet she cold neuer loose her Being at all , visible . or at the preachinge of anie who haue begotten faith by the blessed worde . By the way therefore to say , that the Church ( which consistes of manie beleiuers ) it hath bene somtymes wholy invisible , it is passing false . For as none can be members of Christ without faith , and there cannot be such apprehendinge iustifying faith without preaching of the Evangell , and that cannot so be preached of anie except they be sent of God : so , all this cannot be without externall Confession of the same faith , according to that of Peter and Iohn : ‡ ‡ Act. 4. 20. we cannot but speak the things which we haue seen & heard . Now , what is it that such do confesse they beleiue ?

That Iesus Christ , son of the liuing God is com ] As before his comming it was required man shold beleiue He shold com ( for so was he darkly preached to Adam , more plainly to Abram , but far more openly by the Prophets to auncient mother Zion ) so synce his manifestation , it is required mankynd confesse they beleiue He is com . The not beleif whereof is cawse the Iewes stand reiected . Nor can they be regraffed into the body of the Church , * * Zech. 12 12. &c. with chap 13. vntill they se and confesse lamenting-wise , that already He is com and pearced . But vpon such sight and confession , they shall haue the fountaine opened vnto them for syn and vncleannes , to the expellinge of the false prophet . ‡ ‡ 2 Cor. 3 15. 16. The literall vayle of Moses so removed , the Catholike bodie of Israel shall so be saued . Rom. II. 25. 26. 27 Revel. 22 2. And whereas the Gentiles labour ( and are like still to labour of spirituall errour ) by the ‡ ‡ Rom. 11 12. 15. leaues then of that naturall tre , the faithfull of the nations shal be healed . Who therefore wisheth an end to contention arising from such errour , let them pray that the kingdom may quicly be restored to that naturall Israel . Which Iesus ( in english , Sauiour ) must be confessed the Christ ( in english , Annoynted : in hebrue , Messiah ) that is , that blessed One which from Adams fall was frely promised of God to be sent in tyme Ge. 3. 15. for sauinge his people from theyr synnes . Math. l. 21 Which work of salvation he accomplished by prophecy , sacrifice and invisible powre : weakly fore-figured by the annoynted Prophets , Preists and Rulers , giuen to Auncient Israel . For how can anie be sayd to haue faith in him , that confesse not they beleiue him to be that One which saueth his people , as the Lord had appoynted . Nor can this be without beleyuing him to be the * * Math. 16 16. 17. Son of the liuing GOD , the beleif whereof is sayd , not to com by the Revelation off flesh and Blood , but by our father which is in heauen . And vppon the confession of this , * * Act. 8. 37. Philip baptised the Eunuch . Nor is this to be marvayled at , seing the epithet Livinge , it distinguisheth the true GOD from all false Gods : and the beleiving Iesus to be his Son sent for sauing such as com vnto God by him , it is to flesh and blood vnreasonable . And that we se in the Iues , who held it blasphemy ( or an euell speach ) in him , to make himself the Son of God . To haue made himself the Son of God but only in regard of this obedience to God , that they wold not terme an euell speach ( for they thought so of themselues and theyr princes but teaching himself so to be Son , as he is and euer was one with the father ( that is , the same * * Micah . 5 2. for essence and eternity of essence ) that they helde blasphemie . Pro. 8. 23. The impossibility of beleiving this Son-ship is to be considered in the following words . Iohn , 1. l. &c.

Com in our Nature ] This nature of Man ( body and sowle ) assumed of him , this the Iues sawe : but that nature whereby he was the only begotten of the father ( figured in Isaac , th only begotten of Abram hy-father ) that the naturallcy sawe not , and therefore beleiued not . The humaine nature was not in question amongst the Iues ( for that they verily sawe and felt without ani guiste of faith ) but to acknowledge this visible nature assumed of the former invisible nature , that required the fathers revelation : as the humaine nature the mothers declaration . And this nature was figured by the Ramme that was sacrificed for Isaac . And both of them foretyped ‡ ‡ Levit. 16 the Lot-gat represented his manhood , body and sowle : the scape-goate , his Godhead , withdrawing ( as it were ) till the resurrection . by the two Hegoates , whereof the One died ( Body in his kynd , and the sowle in his kynde , both being but Man , and death otherwise raigning ouer both : which a late writer shold haue obserued , before herein he had so easilie contradicted the Auntients ) that One died for satisfying Iehouah for Israels synnes ( although with Ionah it came out of the earths wombe not feeling corruption ) thother scaped ( but the Sowle , which som wold haue only to be typed hereyn , it by lot was with the bodie caught and throwen into the Seas off God his boyling indignation , so far was it from scapinge ) thother scaped carying Syn ( as Captiuity captiue ) into the place cut of from the habitation of Synners . And yet in this same humaine nature , touching the manner of generation , the reason of faith is also required . For that cawse I adde :

By the holy Ghost his ouershadowing , &c. ] As by the spirit of God his mouth ech treature first had existence : “ “ Psa. 33. 6. so , for causing this glorious manhood in the first fruites of our nature ( that was to be vnited with the Godhead for euer ) the same ‡ ‡ Heb. 9. 4 eternall spirit ( called also the spirit of Christ , because he procedeth both from Father and Son ) he ouershadowes the Virgin , and is Agent to her seede patient , for the Manhoods existence . ❧ ❧ Ge. 3. 15 That womans seede shold conquer the Head of the serpent : * * Gal. 3. 16 that in Abrams seede ( not seedes ) all Nation̄s shold be blessed : “ “ Isa. 7. 14 & 8. 6. 7. that a virgin shold conceiue and bring forth a Son , whose name shold be Gnimmanuel . &c. God with vs , wonderfull , Counsailour , the might God , the euerlasting Father , Prince of peace &c. all this was preached of old : but the mysterie touching the manner of his Conception , that was concealed till his comminge . And yet this mysterie was before preached vnder couert shadowes . For as our Sauiour him self was foretyped in Isaac , Samson and Samuel : so we se theyr mothers ( Satah , Monahs wife . and Hannah ) to bring forth , not by naturall course ( though Nature not reiected ) but by promise and Grace . Touching the end of whose comming , this must be confessed :

That it was for the absolute salvation of his people . ] That he came to saue , it was noted . from his name , Iesus : but it must be confessed that his worke is absolute , that this , that to the beginning , continuance and endinge thereof , he hath no One to help or vpholde that , according to that his speach in Isaiah : “ “ Isa. 63 ● . 3. 5. I am mighty to saue , I haue trod the wynepresse alone & of all the people ( hearken Meritmonger ) there was none with me . And I looked and there was none to help : and I wondred that there was none to vpholde , therefore myne owne arme helped me , & my wrath it self sustayned me . And this is the same which Peter teacheth thus : ❧ ❧ Act. 4. 12 Nor is there salvation in any other : for amongst men there is giuen no other Name vnder heauen , wherby we must be saued . And therefore , not vnto vs O Lord , not vnto vs , but vnto thy name we giue prayse . As he came thus to saue his people ( euen all the father had giuen him accordinge to election , not works ) so .

Of that nomber this Sowle beleiveth it to be . ] The former beleif and Confession is only Generall ( and so farre , togither with many particulars flowing from thence , the devels and many of reprobate mankinde do comprehend ) to the effecting and making vp of a true visible Christian therefore is required , To lay euery thing downe in his proper matter an● forme , it is the very substance of all wisdome : and therefore people shold learne to Define , before they dare● to dispute . A particular application of the former mercy exhibited in Christ Iesus . The first beleif and confession , it is of Logitians termed the Generall or Matter whereof a visible Christian consists : but this seconde ( namely . the particular or personall application of the former ) it is termed the Difference or Forme , because it differenceth the thing from other things by his forme : euen as the forme of an howse doth difference the howse from tyber and stone lying loose and vnapplyed togither : which in such vnmortised estate may be termed the matter of an howse , but not called an howse , because the different forme is lackinge . Both the parts of this definition ( nor is any thing truly defined without them two ) blessed Paul layeth downe for himself thus : ‡ ‡ 1. Tim. ● 15. Christ Iesus came into the world to saue synners ( that is the Generall : the Difference foloweth thus : ) of whome I am cheife : that is , the Annoynted Saviour came to saue his people that lay captiued in Syn : of which nomber he was thus to saue . I beleiue my self to be One . Which poynt of apprehending fayth as it is the fre worke of God his spirit through the ministry of the ghospell : so , the same Apostle testifies that the testimony to be giuen vnto all the true Christians , saying : * * Rom. 8. 16. The same spirit beareth witnes to our spirit , that we are the Children off GOD . I knoe very well , that our iustification with God , it lyeth rather * * Phil. 3. 9 12. in our being comprehended of Christ , then in our comprehending of him ( so farre is all merit from vs ) but it is impossible we shold be comprehended of Christ and neuer haue intelligence thereof by his word and spirit ( for Christ is not tongueles , Christ is not altogither vn-living in any of his instified members . and he lookes the Saued shold prayse his father for such a mercy ) and impossible ( as before ) that such can be possessed of the spirit , and not vtter theyr faith vnto others . So much for faith Generall and Particular Now followeth the fruites .

Secondly , such a sowle professeth it self willing to stand subiect to the saviours lawes , as by the Ministry of the word shal be revealed vnto it . Having Hope of salvation administred by the ministrie of faith , such a Sowle cannot but promise obedience to the Author and Finisher of his sayth , Christ Iesus : as also , to square obedience vnto his Saviours hests alone . The equity whereof , ❧ ❧ Iosh. 24 Ioshua ( the “ “ Heb. 4. 8 9. figure of Iesus , who is to seat vs in heauens Canaan , where he is gone to prepare Mansions for his trybes ) he vrgeth it to Israel ( the type of the Catholike Church ) who ‡ ‡ Vers. 16. 18. 21. 22. 24. willingly agayne and againe to the Lo. his Minister professed themselues bound to the Lord alone , and that him alone they wold serue . And the holy man David , for tyinge the ronagate heart vnto dutifull obedience he bynds it to the Goodabearinge thus : * * Psal. 119. 106. I haue sworne and will performe it , that I will keep thy righteous iudgments . And because such a vowe may be currant , I adde :

And this only for bringing glory to the father in heauen . ] Obedience is not promised to the end the promiser shall merit thereby ( for our Merit-obedience fully and wholely abideth in Christ ) but that by such orderly cariage ( specially ) God may receive glorie from the mouths of Many , who beholde such conversation , according to that our Saviour : ‡ ‡ Math. ●0 16. Let your lighte so shyne before men , as they may se your good works & glorify your father which is in heauen . 1. Cor. 10 31. And that of the Apostle Paul : The Glory of God , it is the end off al our good works . Whatsoeuer ye do , do all to the glory of God . So that vowe of obedience and obedience it self , all is alone to be referred vnto the Lord his glorie : seing his Glory is the end of all things . Thus much touching a visible Christian vnbaptized , who by reason of such fayth and avowed allegiance cannot but couet baptisme : nor may be denyed Baptisme . Who , as he is by the ministrie of Som begotten vnto the fayth , so is he not to refuse the seale of his fayth by such ministrie : euen as the Males vnder the lawe received Circumcision by the ministrie of theyr Parents . And such subiection is due vnder payne of being cut of from Israel . I meane , such refusers of Baptisme by the ministry of such as haue begot them ( notwithstanding all other protestations of fayth and obedience ) they are to stand excommunicate to the Church , because they rebell agaynst the glorious seale of entring into the Church : for “ “ Ge. 17. 14 so they cast themselues out of the Covenant , whereinto they were entred by such a spirituall Parent .

NOW touching the Baptized somwhat . What is further required in the Baptized . The former two poynts of fayth and confession , they being essentiall to vs-ward for visible Christianity , they at no hand may be lacking in the Baptized . Wherevnto I also adde : being so com vnder the outwarde Couert of the Church , it is of absolute necessity that they be found in the Catholike Church , holding communion with som particular congregation , although the same assembly be as a member passing corrupt and vlcerous . Touching spirituall defects we are to admonish , but not in paine of death to forsake the fellowship , according to that of the Ho. Gh. vnto the Hebrues : ‡ ‡ Heb. 10. 24. 25. Let vs consider one another , to provooke vnto loue & to good works : not forsaking the fellowship we haue amongest our selues as the maner of som is : but let vs exhort : & that somuch the more , because ye se the day draweth nere . For if we syn willingly ( that is , forsake the fayth and fellowschip afore spoke of ) after we haue received knowledge of the truth there remayneth no more sacrifice for synnes . Now , though the cawse of a Schismatike yet retayning the fayth in opynton , it be not so incurable as his who schismes both from the Church , and apostates from the fayth , yet , that meere schismatike withdrawes vnto perdition . And therefore ( as * * Vers. 38 the Lords sowle shall haue no pleasure in such , so ) the Author of that epistle cleares himself and others of such iudgment , thus : But we are not they which withdrawe our selues vnto perdition , but followe faith vnto conservation of the sowle . Nor doth Iohn 〈…〉 e them otherwise then s●●ing : ❧ ❧ 1 Iohn . 2. ●● . ●9 . Euen now are many Anti-christes they went out from vs , Schismatiks euer haue the cloke or bifor of Purity and sheepish conversation : but inwardly rending wolues , thornes and thistles . but they were not of vs : for if they had bene of vs , they would haue continued with vs . Nor can they be otherwise then opposit vnto Christ , seing they are opponed to the Body of Christe : though it may be , cloked with a zeale agaynst the vlcers in Iobs body , I meane the corrupted Church . For if there can be no true faith without Loue , then those in breaking Loue ( the bond of perfection and the end of the lawe ) they breake faith and highly violate the same . Nor can they be termed beleiuers of Noahs doctrine , seing they are found without the Arke , when the church is within . Nor if they deny to tary in Rahabs house because she tavernes bad with good , shall they be fre from Ioshuahs sword and Israels iust censure of cuttinge off , when the Lords sword is lifte vp agaynst Iericho : for our salvation is not by the goodnes of Rahabs howse , but by the blood of the Lamb sacramentally fore-typed by the coard of “ “ Iosh. 2. 18. red thred tyed in Rahabs wyndowe . To avoyde this iudgment , our Saviour therefore sayth , Go not out ,

Secondly , as they are to keep in the vnity of the Church , so , the are to walk in the obedience of faith towards God and his people , and this to-vs-ward truly , though infirmly . Such regular cariage the Lo. enioynes on Abraham , thus : * * Gen. 17. ● walk before me & be thow vpright . Luke , 1. 74. 75. To that end ( sayth Zecharias ) we are deliuered , namely : for serving him without feare all the days of our lyfe , in holynes & righteousnes before him . Nor is it possible to haue the spirit of adoption , but there must be the powre of sanctification : because , ‡ ‡ Eph. 4. 24. the newman put vpon ( instead of th old Adam cast of ) he is after god ( his likenes ) created in righteousnes and true holines . Otherwise walking , persons may be within the Church but not of it , “ “ Gal. 5. 12. euen as the Apostaticall persons whome S. Paul could haue wished cutt of from the churches of Galatia , Cleaninge tares cannot be pulled vp , but with dangering the wheat . if so it might be don with safety of the body : whereof more largely in his owne chapter . Whereas I haue added , truly though weakly , it is because there wil be ( euen amongst true Christians , whither in a church established , or in a church scatred in the mountaynes ) asmuch difference in obedience , as there is difference of strength in an army of Soldiers . And therefore * * Rom. 14. 1. the Stronger is commaunded ( not to cast of , Gal. 6. 2. but ) to beare the infirmities of the weak : yea , to beare one anothers burden & so fulfill the lawe of Christ . Yea , som will somtymes prove so weak , as the spirituall Phisitian can only gather they haue Christ liuing in them by motion of the pulses , or spirit moving . In the person of such an infirme sowle the Apostle thus speaketh : † † Rom. 7. 15. 17. 18. That I do , I allowe not : for what I wold I do not : but that I hate I doe . It is not therefore I any more that do it , That this place is vttered in the Person off the Regenerate ( for Romanists wold haue it of the vnreg . ) those are so mynded : Hierom in Epist to Ctesiphon Augustin in 2. b. against Iulian Pelagian : alleadging also Ambr. there . Beda and Tho. Aquinas on . Rom. 7. with others but syn that dwelleth in me . For I knoe that in me ( that is , in my flesh ) there dwelleth no good thing : for to will is present with me , but I attayne not to that is good . In a word he thus concludes : In the mynde I do service to the lawe of God , but in the flesh to the lawe of syn . Which crazie estate of a Christian , we must not condemne for dead : no more than men ( who wold not be thought to burye the Quick ) will tumble a person vnder board , who yet hath som breathinge The husbandman seing his vyne in wynter season to haue lost his leaues , hang downe bruized , he therefore commits it not to the fyre : because in the roo●e , and Bole next aboue it he perceives som sappe . Nor must such shaken infirme sowles be proclamed Antichristian , when as the wyse by touching theyr conscience , may perceive a sense of spirituall feelinge . They are but blynde spitefull brethren that condemne David for no Soldier , because he cannot hea●e the waighty harnesse of Saul . Not vnlike to the errour of Bro 〈…〉 e , which cannot knoe a violet but in an established Garden : nor knoe a sheep from a swyne , if it be tangled in briers . Somuch for that .

But to make som further vse of that hath bene sayde , as there must first be Confession of apprehending the true Christ vnto salvation sufficient : secondly , that such Confession must be found within the Catholike Church , whither yet baptised or but callinge for Baptisme ( for out of the Church he cannot be , who is so ioyned in his will or spirit , * * 2 , Cor. 8 11. 12. god acceptinge ( in all such turnes ) the will for the deed ) it now wil be demaunded , if the schriptures haue bene for them two points so vnd●rstood , as I myself haue thereon concluded ? I answer , yea : First , that confession is to he made , all learned Readers will witnes with me , how all auncient writers , not only testify that to be the rule wherby the Church walked ( theyr Classis of Catechumenists proves that ) but they euer haue enioyned Christians to be fre and faithfull in such Confession , Those are read can testify also , how ernestly the Catholike writers ever vrged Baptisme ( som leauinge no hope of salvation to anie one , in any case dying vnbaptised ) togither with a Dying to syn and a Living to holines and righteousnes , publikly avowed by such baptisme . Touching them points , I need not here vtter any particular testimonye : seing they are graunted of all such as reuerence the trauels of Auncients . As for satisfaction of Hogs and Dogs I am not to produce pearles . Touchinge my testimonie of Iesus his two distinct Natures vnited for constitutinge One person Mediatour , what gates of hell cold euer prevayle against that ? The first generall Councell held at Nice “ “ Yeare of our Lo. 327. vp 318. Episcops , it condemned Arius for denying Christ to be One with the father for eternity of essence , and for teaching him to be only a Creature . The second generall Councell vp 150 fathers at Constantinople , * * 383. y. it condemned Macedonius for denying the spirit to be God , and so by consequent denying the Father , Word and Spirit to be one and the same Essence . Which right conceipt of the Spirit , although som may haue bene true Christians before they attayned so far vp particular knowledge , yet to gain say it ( being of the Church taught it ) it maketh the case of such condemnable . In the former description therefore , as I vrged not such particular knowledge of the spirit , so it was , because I put downe a visible Christian in the lowest degre : whose ignorances are to be termed Infirmities , not wilfull or obstinate rebellious . In the third generall Synode , held at Ephesus ‡ ‡ y. 433. by 200. Episcops , Nestorius was condemned for teachinge Christ to be two Persons . And in the fourth vniuersall councell heald at Chalcedon ❧ ❧ y. 455. vp 630. Presbyters ( I vse Isidors worde ) was Eutiches anathematized , for teaching Christ to consist but on One nature , and that diuyne . And in euery of the sayd Councels ( as was by all men of good reporte before and synce taught by word or writinge ) our saviour Christ Iesus was concluded ( for Natures , Person , and office of redemption ) in the same sort as I haue written and no otherwiser as all read-scholers can testifie with me .

But two poynts there be whereof I must speake more particularly . The fiest for satisfaction of the equall Romaniste : the seconde for our Protestants contentment . For the Romaniste he denieth Iustification with God to be only by Faith . Vnto whome I oppose those Auncients . ‡ ‡ Origen on Rom. 3. 27. Origen writes so : The Apostle sayth , Iustification by Fayth ALONE it is sufficient : so that the beleiuer whosoever is ONLY so justified : yea , though no worke haue bene performed by him . Wherevnto he addeth the theif his iustification on the Crosse , ❧ ❧ so doth Beda on Rom. 4. ● sayinge : The Lord required not of him what before he had wrought nor did expect what work he shold fulfill after he beleived , but being iustified by SOLE confession ( namely , of fayth ) he ioyned him companyon vnto him , being redy to enter into Paradise . And that Origen may not be demed wauering herein , he afterward sayth : * * on ch. 4. Abraham might haue glory for his works with holy & iust men that sawe them , but this glory with God was ONLY by Fayth hid . And so he straight reconciles S. Paul , and S. Iames , adding this : The Apostle elswhere saith , the stipend of Syn is death , but here he sayth not , the stipend of Righteousnes is lyfe eternall , But , the Grace of God is life eternall . And Clemens his Mr. writ thus before him : “ “ Clem. in histromata , b 7. By Faith ALONE the beleiuer is perfected . Cyprian hath this : * * Cyprian , b. 3. to Quirine , chap. 42. Faith ALONE profils , & somuch we can as we beleiue . After him Victor Antiochian preacheth thus : ‡ ‡ Vict. on Mark chap. 534 These wordes ( thy faith hath made the hole ) they shew that the ga●ments touched cured her not , but Faith . Therefore , neither place , nor words , nor any such thing externall doth saue a man , but euery man is saued by his fayth . And Ambrose treades the same tract , so : ‡ ‡ Ambr. on Rom. 3. 24. They are justified GRATIS , because Working Nothing , nor restoring any thing in the rowne thereof , by Fayth ALONE they are iustified through the guifte of God . And at large the same Elder presseth th' opposition ( not betwene the works of the law and the works off faith , as the Romanist wold haue it , but ) betwene the works of the lawe and ( SOLA FIDES ) Faith alone . For Chrysostom he thus syngs the same songue : * * Chrys. on Rom. 3. here the Apostle sheweth the vertue off God , not because he only saueth , but also iustifieth & leadeth into glory , vsing no works herevnto , but exacting ONLY faith . And Basilius Magnus writeth so ❧ ❧ Basil. in ser. of humility . That glorying in God is then by all meanes perfect , when as a Man is not extolled by reason of his owne righteousnes : but acknowledgeth himself verily to be destitute of Righteousnes , but to be justified by Faith ONLY in Christ . And Paul so glories in that , as he contemnes his owne Righteousnes . Pope Leo writes thus : “ “ Leo primus . in 4. serm. of Christs Natiuity . Euen as righteousnes is by Faith , so likewise by true fayth is life eternall obtayned . Rabanus walks in the same padde with his predecessors , sayinge : * * Rab. b. 7 c. 2. on Ecclus. By the Grace of Christ ALONE , the Elect are deliuered from every Scandale . Thus Remigius : ‡ ‡ Remig. on ps. 29. Lyfe eternalis not by Merit ( because of our selues we can fall , but of our selues we cannot ryse ) but by his will , that is , by his Mercy . But yet lower to corrupted tymes . The Idiote ❧ ❧ Idiot ch 6. of conflict . writes so : To justify is better then to create : seing by creating , Nature is giuen : but by justifyinge , flesh and Spirit . both the falt is taken away , and Grace is conferred . Then Giselbert foloweth on with his pen thus : ❧ ❧ Giselb . in Altercation . ch 8. I say the righteousnes of God , not whereby god is just , but whereby he cloths man , when as he justifies the wicked Gratis . Afterwards Theophilact so subscribes : Theoph. on Rom. 10. It is the Righteousnes of God which is by Fayth . This nedeth not our Labours or works : but the WHOLE partaineth to God his grace . But I will yet descend to corrupter tymes : Abbot Barnard hath this : ‡ ‡ Barn . on the Annunc . of Marp . If thow shalt beleiue that thy synnes cannot be blotted out , but Only of him agaynst whome thow hast synned , & in whome syn is not , thow dost well : but adde therewithall & se also thow beleiue it , That is , because by him synnes are forgiuen vnto the. This is the testimony which the H. Gh. beareth in our heart , saying : Thy synnes are forgiuen the. For so the Apostle thought ( namely ) that Man was iustified by Faith , GRATIS . And abbot Rupertus so : ‡ ‡ Rupert on Iohn , b. 1. c. 1. It is expedient to knoe Christ , & he must seek him , who being found doth bring profit : in whome to beleiue it is Salvation . And afterwards * * book . 7. chap. 7. In Iesus Christ , neither circumcision nor vncircumcision , nor Gentile nor lewe , but FAITH ONLY is required . And the Manke lo. Baptista Folengius protesteth his fayth thus : ‡ ‡ Foleng . on Psa. 2. what greater Signe can there be , both of God his justice wherby of Synners he hath MADE vs lust : as also of his Goodnes , whereby we are GRATIS invited to the inheritance of Eternall happines : & after a manner , euen drawen vs , being vnwillinge . But to alleadge all I cold alleadge , it were to make a Booke and not to conclude a Chapter : and none of the former writers can be reiected off the Romanist . With whose so euident testimony , if so He will not be satisfied , neyther is a Clowde of witnesses moe , likly to be accepted . As for works whereby Fayth is declared to Man ( according to that of Iames , Shewe me thy Fayth by thy works ) ●noue of those writers but euer vrged them , as men wold thereby receive assurance of theyr Election : 2 Pet. 1. 1● according to that of S. Peter : make your callinge & election sure , namely , by works . Not that thereby our Election is made sure with GOD , but vnto vs . wherevnto lo. This Interpretation of the Papist doth ouerthwart the Romanist 1. in the cause of Election : 2. theyr 〈…〉 works : and so Midians sword is turned into his owne guts . Viguerius Doctor of Theologie amongst the Papists ( in his Theologicall Institutions approved by Sorbon , priviledged by the King , Ao. 1549. ) he thus consenteth By those words ( 2 , Pet. 1. 10. ) no way can be had , that Election shold be by reason of works followinge : but that by perseverance in good works , Praedestination which is vnmoveable , it is by conjecturall assurance so showen , Certaine vnto vs .

Touching the Euer-visibility of the Church , it is One way then proved , when there be found in Catholike vnity such as holde the former two poynts : 1. Christ . 2. so apprehendinge Christ vnto perfection of salvation . But that there haue bene som who haue so beleiued and confessed ( euen through the corruptest tymes ) it may appeare vp that is already sayde . Obiection : But som of them liued vnder Antichrists externall Church-gouernment , therefore such visible Antichristian . This blynd argument of Brounisme . I answer with the like : † † 3. Iohn . 9. Diotrephes , * * Reuel. 2. 6. 13 14 15 20. &c. Nicolaitans , Satans throne , Balaamites , Iesabel prophetisse , “ “ 1 Cor. 15. 12. Denyers of Resurrection &c. they liued vnder Christ his externall church-gouernment , therefore all they were true visible Christians . If this be sottish , them the former for if Christ his church-gouernment be not able to make all true visible Christians vnder it : The gouernment externall of the spirit it is not only to 〈◊〉 distinguished , but also can without Nullity be seuered , from externall Church-government . then neither can Antichrist his externall regiment make all vnder it visible Antichristian . There is a greater government then the church-government , and that is , the government of Christ and Antichrists Spirit : and that is it which maketh the sowle visible Christian or Antichristian . But hereof as also of the Church her euer-visibility in his owne chapter : for the probation whereof , variety of Arguments shall not be lackinge . That is already sayd , it may suffice to manifest , who is a true visible Christian.

All glory to God .