with Babels cup if the people of God should not at his commaundment depart out of Babylon without staying till there were some Churches to lay open her abominations before her face and to censure her for them Every one of Gods people ought in such case aÌ„d estate to deliver theyr own soule and to be as an hee-goat before the rest to lead them the way out of Babel So far ought we to be from bringing balme to cure her or abiding in her vnder any pretence least if we should still take part in her sinnes we should in the ende drinck also of the cup of her sorrowes When Israel stood in defection should Eliah have committed like transgression with them pretending they had not ben censured by other Churches When Iudah stood in apostasy should the disciples of God among whom the Law was sealed vp have walked in the way of the rest of the people till by some Churches they had ben censured Finally when Antichrist that man of sinne hath made deparâ—ure from the faith aÌ„d obedience of Christ should the people of God beleev his lyes and please themselves in the decâ—ivablenes of his vnrighteousnes till he be censured by others Suerly the Scripture teacheth and the people of God in all ages have taken another course as we also must do at this day vnles we set light both of obeying Gods commaundment which chargeth vs to depart out of every false Church aÌ„d of vndergoing his wrath which he will powre vpon all that have spirituall communion with any such Hos. 4. 15. Amos. 4. 4. 5. 6. and 5. 5. 2 Cor. 6. 17. Rev. 14. 9. 10. 11 and 18. 4. 5. Let them therefore eyther prove the constitution of theyr Church to be a true one according to the TestameÌ„t of Christ or els let them know that we must depart from theÌ„ aÌ„d every false Church though they had never ben putt in mynd by any other Churches or Christians of theyr Antichristian estate This might suffice though there were no more to be said in this matter But now what will Mr H. say to the multitude of Christians in our own countrey that have testifyed against theyr Antichristian constitution even to imprsonment banishment and death it self Or because the testimâ—ny of our own countreymen is litle regarded with them what will he say to the publik profession and practise of the reformed Churches abroad who thereby have sufficiently advertised England and all other people so walking of theyr fearfull estate And because he saith here the best reformed Churches have not onely not ceÌ„sured theÌ„ but also account theyr Church a Sister and give her the right hand of fellovvship it will be good in this place to consider what the publik confession and estate of those Churches is thereby to see whether they and the Church of England be in deed sisters of one Mother and ioyned together in the fellowship of one faith and obedience of Christ as Mr H. and others generally would beare vs in hand First therefore on the one hand we fynd that the reformed Churches do hold and publikly professe that it is the part and duty of every faithfull man to separate himself according to Gods vvord from all those vvhich are vvithout the Church aÌ„d to couple himself to the company of the faithfull whom they describe to be such as submit theÌ„selves to the doctrine aÌ„d discipline of the Church appointed by Christ vvheresoever God hath placed it yea though the coÌ„trary edicts of Princes aÌ„d Magistrates do forbid them vpoÌ„ payne of death Now on the other hand when we look at the estate of the Church of England first we can not fynd it to consist of a company of faithfull people so separated according to the word of God and the vse of the reformed Churches but to stand in confusion of all sorts of people good and bad even of the greatest persecuters and most profane of the land after the maner of Antichrist and his Babylonish assemblyes secondly we cannot see that notwithstanding the prohibition of Princes and Magistrates they submitt themselves to the doctrine and discipline of the Church appoynted by Christ but that they stand in subiection to the ministery aÌ„d discipline of Antichrist Wherevpon it followeth that in this constitution they cannot iustly be deemed a Sister of the reformed Churches abroad but of the daughters of the great Babylon spoken of in the book of the Revelation chap. 17. Next towching the Ministery and government which Christ hath given to his Church the reformed Churches beleeve and professe that the true CHVRCH ought to be governed by that regiment or discipline which our Lord Iesus hath established to witt so that there be in it Pastors Elders and Deacons That all true Pastors in what place soever they be placed have the same and aequall authority among them selves given vnto them vnder Iesus Christ the onely head and the chief and alone vniversall Bishop And that the Ministers Elders and deacons ought to be called to those theyr functions aÌ„d by the lawfull election of the Church to be advaunced into those roomes earnest prayer being made vnto God and after the order and maner which is sett down vnto vs in the word of God And on the other side towching the new ministeryes brought into the Church and devised by men as Patriarks Archbishops Suffraganes Metropolitanes Archpriests Deacons Subdeacons and the rest of that sort higher and lower towching all these say they we passe not a rush what they have ben in tymes past or what they are now the Apostles doctrine concerning Ministers sufficeth vs. And no man can by any right forbid vs to returne to the auncient constitution of the Church of God and rather to receyv it then the custome of man And moreover in the Church of Geneva they professe that they detest the Hierarchy as a divolish confusion stablished as it were in despire of God and to the mocking and reproch of all Christian religion Thus we see what the reformed Churches professe to be theyr faith iudgment and practise in these things With which if we compare the present constitution of the ecclesiasticall assemblyes of this land wherein are not onely wanting the aforesaid true offices of Pastors Elders Deacons together with the calling and administration appoynted by Christ and acknowledged by the reformed Churches but are also remayning the false offices and vsurped authority of Archbishoâ—s Lordbishops Deanes Archdeacons Commissaryes Parsons â—icars Priests and the rest of that rable for which these reformed Churches professe they passe not at all and which they have reiected as AntichristiaÌ„ together with theyr popish canons and constitutions if I say we compare these together who cannot see that the reformed Churches are in these things so far from giving to these assemblyes the right hand of fellowship as they do rather with the left hand put them over to Antichrist with whom they communicate and vnto whom
then the Apostles or do they disdayne to tread in the Apostles steps as Isaac did in Abrahams Agayn let them tell vs why they keep the name of the popish priesthood if they have not still the same office Have they not heard of the promise made by the Lord to his Church and people when he bringeth them from Idolatrous wayes that he will take away the names of Baalim out of theyr mouth and that they shall no more be remembred by theyr names Hath the Lord said it and shall he not do it or hath he promised and shall he not accomplish it Now is it then that these men have the same name if they have not the same office with the popish priesthood Is it because they would manifest to the world that as yet in theyr estate that promise belongeth not vnto them Then certainely as yet they are not the true ministers and Churches of Christ. Or is it because they would have all meÌ„ know that as yet they worship the Beast and receive his mark and the print of his name Then suerly as yet they are false Ministers and Churches of Antichrist Or finally is it because they can well like of the names of blasphemy written in the whores forehead neyther are afrayd to partake in her sinnes Then needs must they look to receyv also of her plagues whose end is damnation as the Scripture witnesseth This therefore first is a matter of great waight and consequence howsoever they regard it that in name they both agree with the Priests of Antichrist and disagree with the Pastors of IEsus Christ. But we will proceed to compare them together in other things which themselves account of greater moment as in these which follow 2 The office of the popish priesthood is such as before any 〈◊〉 it they must first be made Deacons by some Prelate Such also is the office of Priesthood receyved and vsed in England But such is not the Pastors office appoynted by Christ Eph. 4. 8. 11. 12. 1 Cor. 1â— 28. Act. 14. 23. Tit. 1. 5. 6. 7. 8. 9. Rom. 12. 4. 5. 6. 7. 8. 3. The popish priests are capable of the offices of Archbishops Lordshops Archdeacons Suffraganes Deanes etc. retayning still theyr office of priesthood withall So are the Priests of England But so are not Pastors whom Christ hath given to his Church 2. Cor. 6. 15. 16. 17. Rev. 14. 9. 10. 11. 12. Gal. 2. 18. Rom. 12. 7. Eph. 4. 11. 12. 1 Cor. 12. 5. 18. 28. 4. The popish priests may in theyr constitution notwithstanding theyr ecclesiasticall office take vpon them civill offices and callings as to be Iustices of peace County Palatyne Lord President Lord Chauncelor etc and be honored likewise with the titles of Kings and Nobles as Grace Lord Honour Metropolitan Primate etc So is it also with the Priests of England in theyr constitution But so is it not with the Pastors ordeyned by Christ in his Church Luk. 12. 14. and 22. 25. 26. 1 Pet. 5. 3. Ioh. 5. 44. Rom. 12. 7. 2. Tim. 2. 4. 5. The popish priests in theyr constitution are inferior offices to Archbishops Lordbishops Archdeacons etc. So are also the Priests of England But so are not Pastors in the constitution and Churches of Christ. Ephes. 4. 11. 12. Rom. 12. 7. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Act. 14. 23. and 20. 17. 28. 6. The popish priests must be ordeyned to theyr office by a Lordbishop or his Suffragane So must also the Priests of England But so may not the Pastors of the Churches of Christ but eyther by the Eldership or at the Churches first growing into order when yet they have not Elders by some of the fittest members in the Churches name and by the Churches authority appoynted therevnto 1 Tim. 4. 14. Num. 8. 10. 7. The popish priests at theyr ordination must be presented to the Lordbishop by an Archdeacon or his deputy vsing also these words of presentation Reverend father I present these men vnto you to be admitted to the order of Priesthood So likewise must the Priests of England be presented But so may not the Pastors appoynted by Christ Rev. 14. 9. 11. 12. 2 Cor. 6. 14. 15. 16. 17. 8. The popish priests must be ordeyned to theyr office according to theyr pontificall devised by themselves In like maner must the priests of England be ordeyned to theyr office according to theyr pontificall that is according to theyr book of ordering Priests and Deacons of which themselves say It is nothing els but a thing word for word drawen out of the Popes pontificall wherein he showeth himself to be Antichrist most lively But so may not any be ordeyned to the Pastors office but onely according to the Testament of Christ. Ioh. 10. 1. 2. 7. Act. 14. 23. 1 Tim 3. 10 15. and 4. 14. Hebr. 5. 4. Rev. 22. 18. 19. 9 The popish priests at theyr ordination must kneel vpon theyr knees at the feet of the Lordbishop that ordeyneth them and he must say vnto them though blasphemously Receyve the â—oly Ghost whose sinnes you forgive they are forgiven and whose sinnes you retayne they are retayned So must the Priests of England likewise be ordeyned humbly kneeling at the Prelates feet and with the same blasphemous words spoken vnto them by the Prelate But so may not the Pasâ—ors of Christ be ordeyned Rev. 14. 9. 10. 11. 1 Coâ— 12. 4. 5. 6. 7. c. Ioh. 20 22. 23. Esa. 42. 8. with a Thes. 2. 3. 4. 10 The popish priests are not ordeyned in and before the Conâ—regatioÌ„ where they are to have charge aÌ„d minister but in Metropolitane or Cathredrall cittâ—es or at some of the Prelates pallaces or where els he pleaseth to give orders as they call 〈◊〉 sometymes 40. or 50. or 60. myles from the place where they arâ— to minister So are the Priests of England But not the Pastors of the Churches of Christ For they are and must â—e ordeyned in the face and presenâ—e of the Congregation wheâ—eof they are chosen Pastors Act. 14. 23. and 6. 2. 3. 5. 6. and 1. 15. Numb 8. 9. 10. 11 The popish priests are taken and ordeyned without fasting and praâ—er of the Congregation where they are to ministâ—â— So are the Priests of England But Pastors not so Act. 14. 23. and 13. 3. 12 The popish priests taking charge of soules are not elected by the Congregation whereof they are to take charge but are presented by a Patrone to the Lordbischop to be instituted aÌ„d inducted into a benifice being Deacons or Priest before so made by the Prelates Thus also are the Priests of EnglaÌ„d Whereas contrarywise the Pastors of Christ are elected by free and voluntary châ—yse of the Church whereof they are to be overseers Act. 14. 23. and 6. 2. 3. 5. â— Cor. 8. 19. Numb 8. 9. Ezech. 33. 2. 13 The refusall of the whole parish cannot debar a popish priest from having charge of theyr soules
from among them neyther have in this or any thing els in theyr constitution the keyes of the kingdome of heaven to open and shut to bynd and loose to remit and retayne according to the word and ordinance of Iesus Christ but the chief ecclesiasticall power and authority among them is in the hands of the Prelalates aÌ„d theyr Chauncelors Archdeacons and Officials to be administred according to theyr Canons and constitutions as before is said So is it also with the Priests Churchwardens and people of England But contrarily with the Pastors Elders and people of the Churches of Christ Mat. 16. 16. 19. with 18. 17. 18. 1 Cor. 5. 4. 5. and 2 Coâ— 2. 6. 7. 8. and 10. 4. 5. 6. Psal. 149. 9. Numb 5. 2. 3. 1 Thes. 5. 12. 14. 2 Thes. 3. 6. 14. 15. Eph. 4. 11. 12. 1 Tim. 5. 17. Act. 20. 28. Rom. 16. 17. Rev. 19. 14. 15. 2 Cor. 6. 14. 15. 16. 28 The popish priests must be discerned from the other people by Surplice tippet square cap etc. So must also the priests of England But not pastors Esa. 30. 22. and 52. 11. 2 Cor. 6. 17. Rev. 18. 4. 1 Tim. 3. 2. and 4. 12. 16. Num. 15. 39. 29 The popish priests by vertue of theyr ordination to that office are capable of induction and institution to any benefice whereto they are presented to receyv the tithes gleavs chrismes oblations and such like maintenance belonging therevnto So are also the Priests of England But so are not any by vertue of ordination to the Pastors office neyther is the Pastors maintenance to be by tiâ—hes or any other Iewish or popish maner but onely of the Gospell as Christ hath ordeâ—ned 1 Cor. 9. 14 Gal. 6. 6. Rom. 15. 27. 1 Thes. 5. 12. 13. with Heb. 7. 5. 12. Col. 2. 17. 30 The popish priesthood was never appoynted by Christ but is a new ministery devised by man even the man of sinne both in the office entrance administration and maintenance thereof Such is also the Priesthood of England Whereas the Pastors p office q entrance r administration and s maintenance is not any invention of man but the appoyntment of Christ sett downe in his word p Ephes. 4. 11. Rom. 12. 8. q Act. 14. 23. and 6. 2. 3. 5. Numb 8. 9. 10. Heb. 5. 4. 1 Ti. 3. cap. and. 4. 14. Col. 4. 17. r 2 Tim. 3. 16. 17. Ephes. 4. 8. 12. RoÌ„ 12. 8. 1 Tim. 3. 15. and 5. 17. 21. and 6. 3. 13. 14. Tit. 1. 7. 9. Act. 15. 6. 22. and 20. 28. 1 Thes. 5. 12. 13. 14. 1 Pet 5. 2. 3. 1 Cor. 4. 1. 2. Gal. 1. 8. 9. s 1 Cor. 9. 14. Gal. 6. 6. 1 Tim. 5. 17. 18. 1 Thes. 5. 12. 13. 31 The popish priesthood is such both in theyr office entrance administration and maintenance as Princes and Magistrates may and ought by theyr authority to abolish it out of theyr dominious Such is also the Priesthood of England in all those particulars But such is not the Pastors place and function Ephes. 4. 11. 12. 13. 1 Cor. 12. 4. 5. 28. Rom. 12. 8. and 13. 3. Heb. 12. 28. 1 Tim. 2. 2. and 5. 17. and. 6. 13. 14. 15. 32 The popish priesthood is such in all the particulars aforesaid as the Lord Iesus will consume with the brightnes of his appearing in the light and power of his Gospell before his second coming Such is also the Priesthood of England Whereas on the contrary the Pasâ—ors office and function is to continew to the end of the world eueÌ„ till we all meet together in the vnity of faith and acknowledgmeÌ„t of the Sonne of God to a perfitt man vnto the measure of the stature of the fulnes of Christ Ephes. 4. 11. 12. 13. Rom. 12. 5. 8. Heb. 12. 28. 5. 20. 1 Tim. 3. cap. and Math. 28. 17. and 6. 13. 14. 33 Finally therefore the popish priesthood is such as noâ—e may have any spirituall communion therewith but all ought to forsake and depart from it though all Princes vnder heaven should commaund the contrary Such is also the priesthood of England Whereas on the other side the Pasâ—ors function is such as is not to be left but to be ioyned vnto in the service of God notwithstanding the prohibition of Princes or any other whomsoever to the contrary Eph. 4. 11. 12. 1 Tim. 5. 17. and 6. 13. 14. 15. Rom. 12. 4 8. 1 Cor. 12. 5. 28. and 14. 37. Mat. 28. 20. Hitherto then have we been both the agreement of the Priesthood of England with the popish aÌ„d how both of them disagree from the Pastors office appoynted by Chirst Neyther should we make an end if we would comâ—are them togâ—ther in all things or dilate at large these particulars aforâ— said This may suffice to show how vntrue it is which Mr. H. affirmeth saying theyr Priesthood differeth in nature and substance as much from the popish Priesthood as light doth from darknes and that it is the same in suâ—stance with the Pastors office described in the word Let him that readeth consider what hath bâ—n said and then iudge righteous iudgment Now to proceed thus it followeth in his writing ¶ Mr H. his letter Section 9. VVE have seen hovv vvell our Lavv agreeth vvith the lavv of God in the substance of the Ministers office Let vs consider hovv like they â—e in the maâ—or of his outvvard calling vnto his office The vvord â—eqâ—ireth that he onely should be called to the Ministery that is a man of vnblameable life If it vvould please you to peruse the book of ordering Deacons and Priests you shall fynd it requireth the same The vvord reqaireth that he should be apt to teach So doth our Lavv. The vvord requireth that before he minister he should be approved Our lavv commaundeth that before he be admitted he be by such as are learned examined vvhat gifts he hatâ— and ability to teach and by the people vvhat his conversation hath ben The vvord prescribeth that the people and flock should approve of and choose theyr Minister Our Lavv commaundeth that none should be admitted to that office but in a solemne assembly and that liberty should be graunted to any in the congregation to obiect vvhatsoever iust impediment that they shall knevv against him The vvord requireth that by the imposition of the hands of the Eldership vvith solemne prayers the Minister should be ordeyned and as it vvere consecrated to that holy office Our lavv requireth the very same In deed I confesse that there is great vvant in our Church in the due execution of these things but that is the fault of the men not of the calling And therefore to your reason that is brought to proveâ—s Antichristian vsurpers because vve have no other office in the Church but that vvhich the Lavv allovveth you see I may truly and suffiicienly aunsvver that although vve had no other yet have we that in substance vvhich the vvord prescribeth
base a conceit of others who advise them better Secondly for yourself well may you think as we all ought that it is no disgrace vnto vs that our knowledg is imperfect and our judgment weak seing the Apostle saith even off himself as of all others now we know but in part and now we see through a glasse darkely Yet also would I desier Mr. H. remember and you to note it for your comfort that God so disposeth for his glory as euen the private members of the true Church yea women are found walking in the truth as we have receyved a commaundement from the Father when many deceyvers though men and in publick office are abroad in the world and false Church which confesse not in truth and in deed Iesus Christ come in the flesh that onely Prophett Priest and king whom God hath giuen to his Church forever Thirdly towching them whom God vsed as his instruments to draw you out off the bypaâ—â—s of these assemblyes into the way of truth wherein you now walk as you have iust cause to blesse God for them so I pray you also regard not so much who they be as what they say And in any case take heed that you never have the faith of our glorious Lord Iesus Christ in respect of persons neyther of Princes nor prelates nor any other though otherwise learned rich or famous any maner way Neyther let the heat of the adversaryes persecution nor the coldnes of the tyme servers swallowing vp all the abominations yet abiding among them nor the love of this present world nor the colourable perswasion of any though never so dare vnto you neyther any other thing whatsoever ensnare you to be wrapped in like errour with them but remember alway as is here well noted vnto you that the written word of God onely is to be the rule of our Life and Religion Lastly concerning Mr. H. who wrote this letter vnto you as you shall do well to take it that he erreth of ignorance and not of malice etc. as he desireth to be taken so of him I would desier for the taking away of this vayle from his eyes that he do heedfully look into the perfitt law of liberty not onely the better to see the filthynes of theyr corruptions that he may avoyd them but to behold also what orders and offices Christ Iesus hath sett in his Church to keep and observ them To which end he shall do well himself to Consider that which here he hath sett down vnto you concerning the writteÌ„ word of God According to which if he shall examine the particulars of theyr Church-constitution of which more God willing hereafter I hope he will no more say in this case that as of syncerity as of God in the sight of God so writeth he of these things but will rather acknowledg that whosoever go about to bring colour out of the Scriptures for them they do therein no other but make marchandize of the word of God And therefore will eyther stay his talâ—â— and lay his hand on his mouth or if he speak will speak to his own soule aÌ„d say Wilt thou plead Antichrists cause or wilt thou save him If he be of Christ let him plead for himself against them that by the word of theyr testimony destroy his ordinaÌ„ces Thus much to the entrance of this letter The rest of it is spent in laboring to disprove the writing which it seemeth you gaue him in defence of your separation from the ministery of these assemblyes Which after he hath well propounded in forme of reasoning he then bringeth some show of answer therevnto and of defence of theyr Ministery Wherein although I might in few lynes shortly have noted the subtilty and vnsoundnes of his answers yet have I chosen rather to write somewhat largely both for your sake and his own and for others also into whose hands these writings may coâ—â— And this haue I thought to be the more needfull because he doth here so earnestly both protest the syncerity of his affection and make promise that nothing shalbe brought to perswade you but the word of God Now of the syncerity of his affection I make no doubt but do vertly thinck that he writeth and walketh as he is perswaded Onely where he promiseth and pretendeth to bring the word of God for the perswasion of your soule and performeth it not in deed and yet hath such obiections and pretence off Scripture and reason as greater in this case I thinck neyther have ben neyther can well be brought thereâ—ore have I thought it best for better clearing of the truth to prosecute his annswers from poynt to poyut And although it wil be the more tedious yet to take this course therein first to sett down in his own words his aunswers to the reason you gaue him and then to examine and take them away by the light of the Scriptures For your self it shalbe your part as he desireth you to lay apart all sinister affection and with meeknes to receyv the word of truth grafted in you and able to save your soule Consider therefore well what is said and the Lord give you vnderstanding in all things Now to proceed it followeth in his letter to you thus Mr. H. his letter Section 2. The summe of the vvhole vvriting you gaue me is a reason to prove the lavvfulnes of your separation from our assemblyes because vve have no such minissters as you may lavvfully ioyne vvhithall and for plainenes it may fitly be coÌ„cluded in this forme Whosoever he be that dealeth with the holy things of God and worketh vpon the Consciences of men by vertue of an Antichristian power office and calling him the people of God ought not to receyv or ioyne themselves vnto 2 Thes. 2. 4 10. But all the ministers that stand ouer the Church assemblyes in England deale with the holy things of God and work vpon mens consciences by vertue of an Antichristian power office calling Therefore the people of God ought not to receyv them or ioyne themselves vnto them The first part of this reason as I am not vnvvilling to yeeld vnto so do I affirme that the vvords of the Apostle vvritten 2. Thes. 2. 4. 10. are for the proof thereof vvâ—ested and perverted from the right sence For the Apostle there describeth Antichrist nor by his unlavvfull onâ—vvard calling or office that he should exercise in the Church but first by the false doctrine he should teach as appeareth plainely by the 10 and 11 verses and secondly by the authority he should vsurpe to give lavves vnto mens consciences and to rule in the harts of men as God as you may see in the 4. verse VVhich tvvo maâ—ks of Antichrist as they may evidently be discerned in the papacy so admitt all the outvvard calling and offices in the Church of England exercised vvere faulty and vnvvarrantable by the vvord yet you in your ovvn Conscience knovv that these marks
lawfull offices and callings ordeyned by Christ or in the vnlawfull offices and callings devised by Sathan and vsed by this man of sinne in his Apostasy Secondly how he shall vsurpe that authority to give lawes vnto mens consciences and to rule in the hearts of men as God which Mr. H. noteth as theâ— other marke whether in the true offices and callings appoynted by Christ or in false ones devised by Sathan aÌ„d himself For the very termes and actions of teaching and of vsurping authority here mentioned by Mr. H. do in this case imply some offices and callings lawfull or vnlawfull wherein to teach and vsurpe authority Now lawfull they can not be because he standeth in apostasy from Christs way yea oppositt against it and even lawles in that respect It remayneth therefore that they are vnlawfull ones And being found not one lyin the papacy but in the Church of England it followeth that they are not to be receyved or ioyned vnto in the one any more then in the other as also that this Scripture is not wresâ—ed but fitly and foundly alledged for the proof of the first part of the reason But because Mr. H. taketh exception at the proof though all in vayne yet for his better satisfaction and more strenghtning of the proposition let him further consider first that as Christ being king and Lord of his Church hath given vnto it the holy things of his word Sacraments Censures Treasury etc. so he hath also as Lord and king appoynted offices of his own to contiâ—â—e to the end of the world to witt Pastors Teachers Elders Deacons and Helpers for the due administration of these his holy things according to his word being lawfully called therevnto So as neyther any may medle therewith by vertue of any Antichristian power office or calling nor if they do may any ioyne with them therein least partaking in theyr sinnes they receyv also of theyr plagues Secondly that our consciences are the Temples of the holy Ghost Wherrvpon it must needs follow that we may not suffer Antichrist to fitt in them at all as he doth whensoever we suffer them to be wrought vpon in the ministery of the word or any other wayes by vertue of any Antichristian power office or calling And this I thought to annexe for the further confirmation of the first part of the reason which though in word Mr. H. seemeth to graunt yet in deed he laboreth to oppugne Now where he saith the lawes of theyr Church allow not any to teach false Doctrine although this be not much materiall towching the poynt in controversy seing they allow not any to teach true doctrine but in false and Antichristian callings which is vtterly vnlawfull to be done yet we fynd that by the lawes of theyr Church many false doctrines are and may be tauht amoug them A tast of which leaven of theyrs I will give in some particulars as followeth 1 That there may be in the Church other Archbishops and Lordbischops then Iesus Christ which is contrary to 1 Pet. 5. 3. 4. 1 Cor. 12. 5. Eephes 4. 5. Heb. 3. 1. etc. Luk. 22. 25. 26. 2 That men may and â—ught to be made ministers by these Lord Bishops that is may enter into the ministery by another way then Christ hath sett down in his word and by other Lord bishops then Iesus Christ which is contrary to Heb. 5. 4. Ioh. 10. 1. 7. and 13. 20. aÌ„d 14. 6. Ier. 23. 21. Act. 14. 23. with 6. 3. 5. 3 That the Prelates and theyr chaunceloâ—â—â—s aÌ„d officials haue Christs power to excommunicate aÌ„d cast out of the Church of god which is coÌ„trary to Mat. 18. 17. 1 Cor. 5. 4. 4 That the ministers of the Church may be civil magistrates also and exercise civill authority in the comon wealth Which is contrary to Mat. 20. 25 26. 2 Tim. 2. 4. Rom. 13. 1. etc. Rev. 17. 18. 5 That meÌ„ may give the titles of the lord Iesus vnto the Prelates to call them their Arch and Lord Bishops reverend Fathers and such like Which is contrary to these Scriptures Esa 42. 8. et 5. 20. Mat. 23. 8. 9. 10. Iob. 32. 21. 22. 2 Thes. 2. 4. 6 That the Lord Bishops can give the holy Ghost and power to retayne and forgive sinnes As when they make any Ministers they say vnto them Receyv the holy Ghost whose sinnes thou doest forgive they are forgiven and whose sinnes thou doest retayne they are retayned Which is contrary to Luk 11. 13. Ioh. 3. 8. and 15. 26. 27. and 20. 21. 22. 23. Gal. 3. 5. and 4. 6. Act. 8. 18. 19 20. 21. Luk. 5. 21. 7 That the ministers of Christ may exceâ—ute their ministery vnder these Lord Bishops and their Chauncelours and Archedacons aÌ„d cease preahing aÌ„d leav their floks at their appointmeÌ„t Which is coÌ„trary to 1. Cor. 12. 5. and 9. 16. Ier. 48. 10. Act. 4. 18. 19. 20. Ioh. 10 12 13. Amos. 7. 12. 13. 14. 15. 8 That the offices of suffraganes Deanes Cauâ—â—s Petticanons PreheÌ„daryes Oueristers Organists ArchdeacoÌ„s Comissaryes Officials Parsons Vicars Curats stipeÌ„dary preachers and the rest of that sort among them are lawfull and necessary to be had in the Church of Christ. Which is contrary to these Scriptures 1. Cor. 12. 18. 28. Rom. 12. 7. 8. Ephes. 4. 11. 12. 13. Num. 16. 40. and 18. 4. 7. Esa. 1. 12. Rev. 9. 3. Ier. 51. 26. 9 That the Deacons office in the Church is to be employed in publick prayer administration of Baptisme and ministery of the wold being by the Prelates licensed herevnto which is contrary to Act. 6. 2. 3. 4. Ephes. 4. 11. 12. Rom. 12. 7. 8. 10 That there is and may be now an office of priesthood in men for the Ministery of the Gospell Which is contrary to Heb. 7. 11. 1â— 16. 18. 23. 24. Ephes. 4. 11. 12. 1 Pet. 2. 5. 1 Cor. 12. 5. 28. 11 That the maintenance of the Ministers of the Gospell may be by tithes and offrings which must needs be Iewish or Popish Contrary to Heb. 7. 12. 1 Cor. 9. 13. 14. Phil. 4. 10. 18. Rom. 15. 27. Gal 6 6. 12 That Christ in his soule descended into hell whilest his body lay in the grave which doctrine is CoÌ„trary to these Scriptures Luk. 23. 43. 46. Ioh. 19. 30. Col. 2. 14. 15. Luk. 16. 26. Eccles. 12. 7. 13 That Christ hath not sert in his Church an Eldership to continew aswell vnder Christian as heathen Princes Which doctrine is contrary to 1 Tim. 4. 14. and 5. 17. and 6. 13. 14. 15. Mat. 28 20. 1 Cor. 12. 28. Rom. 12. 7. 8. Ti. 1. 5. Act. 14. 23. and 20. 17. 28. and 21. 18. 1 Pet. 5. 1. 2. 3. 4. 14 That the ministery worship and government which Christ hath appoynted to his Church is not to be receyved or ioyned vnto vnles the magistrates do allow it where they are Christian. Which is contrary to Mat. 28 20. 1 Tim. 3. 15. and 5. 21.
his high court of prerogative or grave fatherly faculties these together or the worst of them as some of them be to bad may not be broken or offended against but with more daunger then to offend against the Bible To these subscribing and subscribing again and the third subscribing are required for these preachers and others are indited are fined are prisoned are excommunicated are banished and haue worse things threatned them And the Bible that must haue no further scope then by these it is assigned Is this to professe Gods word Is this a reformation He that could not abide straunge fyer in the old law but burnt them that used it what vvill he do to us in the nevv lavv that erect a nevv and straunge course or vvord to rule his Church by What did the Pope but so He did suffer Gods vvord to haue a course as far as it pleased him so that he might haue the vvhole authority aboue it So did the popish Church But vve say the vvord is aboue the Church Then suerly it is about the English Church and aboue all these books afore rehearsed If it be so vvhy are not they ouer-ruled by it and not it by them These are theyr own words and that in an admonition to the high court of parliament So as we holding our peace you may by this perceiue in what estate they stand by the lawes and present constitution of theyr Church But Mr. H. addeth moreover that they all professe Christ to be the onely lavv giver vnto the conscience Is this so in deed How is it then that Mathew Sutcliffe Deane of Exceâ—er a chief officer in theyr Church is not afrayd nor ashamed to publish in print that it soundeth harsh in Christian eaâ—es to call Christ a Lavvgiuer But to let him alone with his blasphemous contradiction to the Scriptures and Spirit of God let us consider a litle the profâ—ssion they make herein And first I aske what if the Papists professe as much Will such profession in word help any thing when in deed by theyr works they deny it Secondly let Mr H. remember that some of themselues affirme vvhiles they professe Christ to be a king and per submitt not to the lavves he hath prescribed in his vvord they make him an Idoll and putt a scepter of reed in his hand Thirdly do not they fynd fault with the Papists aÌ„d prove them to bend true Church though they professe in word that Christ is the king of his Church becouse in deed they obey not his lawes but have invented and use theyr own canons and constitutions for government of the Church Mark well theyr own words in a treatise lately published wherein they prove the Church of â—ome not to be the true Church by this reason following The Papists in vvord vvill not deny but Christ is a king vvhich hath all povver in heaven and in earth But in deed it appeareth they do exile and banish him out of his kingdome or at least leav him but a small portion or rather none at all For in respect that he is a spirituall king and the king of his Church he is also as Iames speaketh the onely lavvgiâ—er thereunto and therefore by his lavves onely the Church is to be governed Which they cannot abide For they adde their popish Canous constitutions and customes vvhereby they vvill haue the Church governed Yea they vvill haue these take place though they utterly displace the vvord of God for the maintenance of them These are theyr own words in that treatise Thus they reason against the Papists And is not this reason I pray you as strong against themselues and against theyr own Church Prelates and Clergy Yea are not theyr ecclesiasticall assemblyes daughters of the Church of â—ome in this behalf Or have theâ— more priviledge by theyr verball profession to be exâ—mpt from the obedience of Christ and his lawes then the Papists havâ— Lastly seing Mr H. saith they professe Christ to be the onely lawgiver to the conscience Let him in syncerity of heart as before God aunswer vs these few questions 1 Whether then obedience be not to be given to the Lord Iesus in whatsoever he hath commaunded and all his lawes and ordinances to be observed though all the Princes on earth should forbid it 2 Why then they abstayne from the observation of those Lawes and ordinances which themselves have taught and written to be appoynted by Iesus Christ to be kept vnblameable and without spott vntill his appearing yea though it be with the losse of wealth honour liberty and life it self 3 Whether the Lord Iesus the lawgiver of his Church have not set in his Church to continew to the end of the world the offices of Pastours Teachers Elders Deacons and Helpers together with theyr entrance works and maintenance for the administration of his holy things 4 Whether the Offices of Archbishops Lord bisshops priests deacons vicars and the rest now had in England theyr maner of entrance into them theyr administration of them by theyr popish canons and book of common prayer theyr maintenance in them by tithes Lordships Chrismes offrings aÌ„d such like be appoynted by Christ that onely Lawgiver to his Church and in what places of his Testament 5 Whether being not prescribed by Christ but derived from and belonging to Antichrist any can eyther administer or joyne vnto them in that estate and yet in truth acknowledg Christ to be the onely lawgiver to the conscience 6 Fynally whether they which abyde one with the world and false Church not separating themselves from them according to the commaundement of Christ which administer or receyv the word or Sacraments in or from a false ministery which how down vnto traditions and false worship devised and imposed by man which stand subiect to be silenced and excommunicated by the Prelates theyr Chauncelours and Archdeacons whether these I say can be said in truth to hold Christ to be the onely lawgiver to the conscience Or whether they receyv not the mark of the Beast and as yet stand subjects of his kingdome submitting to his Antichristian lawes and constitutions In the last place Mr. H. addeth that nothing among them is vrged to be done vpon payne of damnation but onely the word and law of God To which I aunswer first that if this were true yet it is not to the purpose seing many things among them contrary to the word of God are vrged to be done vpon payne of imprisonment confiscation of Goods and lands banishment death and such like Secondly I aunswer that they do require men to be subiect to theyr excommunication vpon payne of damnation as theyr own words in theyr writs of excommunication do show Now it is evident and confessed by the best of themselves that they have not Christs power to excommunicate but execute it contrary to the word of God by an Archdeacon or Lordly Prelate according to theyr
communicated onely to such as far as men can â—udge by theyr outward profession to whom Christ himself belongeth among vs the holy Sacraments are communicated with the Papists the holy mysteryes of God profaned the Gentiles enter into the Temple of God the holy things are indiffereÌ„tly communicated with cleane aÌ„d vncleane circumcised and vncircvmcised And as another among them sticketh not to affirme and mainteyne that now the Church is full of drunkerds whooremougers Idolaters superstitious persons papists Atheists and such like This is theyr own confession besides theyr estate concerning the first Towching the second that is Christs Intercession with the father they profane it likewise two wayes first by retaining a priesthood as an office of ministery to offer by theyr publick prayers and other service vnto God which now can be nothing els but eyther a continuing of the Iewish priesthood abolished by Christ who enduring for ever 〈◊〉 a priesthood that can not passe from one to another or els a retayning of the popish priesthood devised by Antichrist Of which sort indeed it is as hereafter will appeare aÌ„d as theÌ„selves have heretofore writteÌ„ aÌ„d acknowleged Neyther will it any white make for them that now all the faithfull are by Christ made Priests to offer vp spirituall sacrifices vnto God For eveÌ„ by this it appeareth that now the ministery aÌ„d priesthood differ betweeÌ„ themselves the one to witt the priesthood being commoÌ„ to all the faithfull the other that is the ministery being proper to such as are according to the word of God sett apart therevnto The second way whereby they profane Christ his Intercession is by offring vp in Christs name aÌ„d mediatioÌ„ their devised stinted popish worship aÌ„d ministratioÌ„ Which being never appoynted by Christ but devised by man is abominatioÌ„ vnto God whereas on the contrary Iesus Christ that everlasting Priest maketh his people an holy prâ—esthood to offer vp spirituall sacrifices acceptable vnto God through himself This also have the forward preachers and people among them heretofore avowched affirming to the Parliament that their book of Common prayer wherein theyr publik worship aÌ„d ministration is set down is culled aÌ„d picked out of that popish dunghill the masse book full of abominations Yet do they still offer it vp to God in the mediation of Christ as is manifest both by the book it self and in theyr continuall practise And thus have we seen with what iâ—piety they carry themselves also towching the Priesthood of Iesus Christ. Lasily concerning his kingdome howsoever they speak of the guydance of his Spirit yet in deed and in truth they refuse to be subiect to him as Lord and King of his Church And this they manifest to all men in that they refuse to submite to the offices lawes and order of government which he as Lord and king of his Church hath appoyâ—ted therevnto and not that onely but do also subiect themselves to the ministery disorder and constitutions which Antichrist that sonne of perdition hath invented and brought into the false Church The proof hereof is evident first in theyr constitutions and practise then by theyr own confession and writings Concerning both which first I refer you to that which was said before towching Christs Prâ—phery as also to that which is spoken of this matter every where throughout this treaâ—ise And then I pray you consider both the Scriptures quoted in the margent and these sayings of theyrs in theyr own writings which directly concerne the poynt we have in hand and see if they witnes not as much themselves as they are charged withall by vs. On the one hand thus they write that they must eyther confesse that Christ hath left vs an order to live by or els spoyle him of his Kingly office That Christ the King and governour of his Church must rule it by his oâ—n offices and by his own lawes till his comming at the last day That Christ is a king who hath prescribed lawes vnto his Church for the government of the same and will have them tyed to no other neyther to disobey them which he hath sett down Yet on the other hand as towching theyr 〈◊〉 estate they write thus of themselves That theyr worâ—â— and works are divorced That they do not in deed obey his precepts and lawes whom in words they acknowledg to be theyr King That they do not onely want the offices appoynted by Christ to witt Pastors Teachers Elders Deacons Attenders vpon the poore but also remayne in and vnder the confusions and Antichristian offices of Archbishops Bishops Dâ—anes Archdeacons Deacons Chauncelours Commissaryes Officials vvhich be rather members and parts of the whore and strumpett of Rome then of the pure virgin and spouse of the immaculate Lamb That the government of theyr Church is not taken out of Gods word but out of the Canon lavves and decrees of Popes Finally that they reiect Christs yoke and retayne that popish hierarchy first coyned in the midst of the mystery of iniquity and that filthy sinke of the Canon law vvhich vvas invented and patched together for the confirming and increasing of the kingdome of Antichrist Wherein as great indignity is offred vnto Iesus Christ in committing his Church vnto the government of the same as caÌ„ be by meane vnderlings vnto a king in committing his beloved spouse vnto the direction of the Mistres of the Stevves and enforcing her to live after the orders of a brothel hovvse These are their own sayings And therefore even by theyr own confession it is to true among them in this respect which one of themselves said that turning out the orders vvhich Christ hath prescribed in his vvord for the ruling of his Church they give him the title of a King but deny him the authority belonging to the same and so in truth make him an Idoll making him to carry a shovv of that he is not and vvith the crucifyers of him putting a reed in his hand in stead of his yron rod and crovvning him vvith thorneâ— in stead of the crovvn of greatest glory Thus have we showed that in theyr constitution of Christ ministery worship and government they do not receyv and â—bey Iesus Christ in his own ordinance as theyr Prophet Priest and king And therefore as they say of the papists so let them look it be not verifyed of themselves in this respect that howsoever in words generally they professe yet in deed and verity they do not acknowledg Iesus Christ come in the flesh that Prophet Priest and king of the Church and consequently by the rule and judgment of the Apostle sett down in the Scriptures here alledged by â—r H. are in this behalf not of God but of Antichrist The next Scripture Mr H. citeth is from the book of RebelatioÌ„ The words be these speaking of the beast here described There was given vnto him a mouth speaking great things and
man for an heathen or publicane though he be knovven to have grievously sinned Mat. 18 till such tyme as by despising all lavvfâ—ll meanes that can be vsed for reclayming him he shall be found to sinne of obstinacy then must it needs be a sinne for any private members such as you are to account an vvhole Church and so many famous assemblyes to be all as heathens and publicanes and Antichrists before theyr sinne hath ben manifested vnto them and they proceeded against according to the rule of Christ. Novv this hath not ben done vnto vs for many there are of the ministers in England that are not yet in theyr iudgement persvvaded of the discipline and many that do yeeld vnto it in iudgment and desier hartily the establishment of it aÌ„d the removall of all corruptioÌ„s caÌ„not yet see hovv they may vvith a good conscience forsake the callings and roomes they occupy for the vvant of the discipline If these sinne they sinne but of ignorance and therefore may not for this sinne be accounted for heathens and publicanes But admitt our sinne had ben manifested vnto vs by vvhom have vve ben ensured for it A private member may not be cast out till he have despised the censure of the Church though he have despised the admonition and counsell of sundry private Christians Then suerly an vvhole nation may not be cast out of the Church though it have not hearkned to the reproof of many private Christians till it shalbe found to have despised the censure of other more famous Churches professing the Gospell And vvhat such Church is there in the vvorld that â—ath censured vs Nay it is most evident that all those Churches in Christendome that have in most syncerity receyved and mainteyned the doctrine and discipline of Christ have alvvayes accounted our Church for a sister and given vnto her the right hand of fellovvship I deny not but a private Christian may â—â—islike the corruptions that are allovved and practised by an vvhole Church he may refuse to subscribe or yeeld his consent vnto them he may by prayer and all other good meanes seek the reformation of them but that any one private Christian or some fevv severall assemblyes vvhereyn also there are some learned men may account all the Churches â—â—at are in an vvhole nation to be either as heathens that is such as are destituâ—e of the vvord and Sacraments and service of God or as publicanes that is such as vvith vvhom they may not lavvfully commanicate and ioyne in the said service of God that do I vtterly deny And vvhereas the chief thing vvhereof you boast your selves against vs is that you have Christs discipline practised among you vvhich vve vvant I affirme and date bynd my self to prove it that there is nothing practised amongst vs so contrary to the discipline as there is amongst you For proof vvhereof to omitt sundry of your practises and the extream confusion that is to be seen in your best reformed assemblyes let this suffice that hath ben already mentioned S. Peter calleth those Ievves that had crucified Christ brethâ—en Act. 2. 29. and 3. 17. And Paul accounteth the Galathians a true Church vvhen the errours that they vvere fallen into vvere matters fundamentall Gal. 1. 2. and 5. 2. And this account did these tvvo holy Apostles make of them because they had not ben yet convinced and reiected by the iudgment of the Church And vvhy should you or any of your company vvho for authority you knovv are not to be compared vvith those holy Apostles disdayne to call vs brethren and to account vs a Church till such tyme as vve have ben convinced of error and reiected by the iudgment of other Churches VVhen there grevv controversy in the Church of Antiochia the brethren thought it not fitt to proceed in iudgment against them of the circumcision though theyr errors vvere far greater then any are in our Church and though the belevers there vvere more in number and of greater graces then ever those vvere of your company Act. 11. 21. 26. and 15. 23. and so might vvith more coÌ„sent and authority have ended the matter at home vvithout seeking further to other Churches yea though they had Paul and Barnabas men better able to decide and determine the matter then ever you had any in your assemblyes yet vvould they not I say proceed till they had made other Churches and naâ—ely that famous Church of Ierusalem acquainted vvith the matter and required theyr advise and authority to decide and overrule it Act. 15. 2. 4. And might it not asvvell have beseemed those of your company that first entended a separation from our Church a matter of so great vvaight and consequence to have sought the advise of the Churches of Geneva and Fraunce and Germany and Helvetia and Scotland in the matter and to have stayed theyr separation till such tyme as those Churches had proceeded against vs according to the rule of Christs discipline May I not vvell say as the Apostle doth to the Corinthians 1 Cor. 14. 36. Came the vvord of God our from you eyther came it vnto you onely And this I hope may be sufficient to shovv hovv vntrue that is vvhich is affirmed in the first part of the reason vsed in your vvriting viz Whosoever worketh vpon the consriences of men by vertue of an Antichristian office aÌ„d calling he is an AntichristiaÌ„ Minister whatsoever truth he bringeth with him Aunswer to Section 5. IN this third exception according to theyr vsuall maner Mr H. taketh for graunted that which he should prove to witt that theyr ecclesiasticall assemblyes be the Churches of Christ sett in his order and constitution Which thing we deny And till they prove it themselves may see they can not thus reason from this Scripture of Mat. 18. as here he doth For although from thence it may be gathered that the Churches of Christ are not for corruptions arising in them to be forsaken but first theyr redresse is by all good meanes to be sought yet it followeth not therevpoÌ„ that the Synagogues of Antichrist are in like maner to be proceeded withall and not forthwith to be avoyded This I say followeth not of the other any more then if one should reason thus A brother being knowen to have sinned is not to be accounted as an heathen or publicane till being duly proceded with he have contemned the voyce of the Church Therefore also one that is an heathen or publicane yet notwithstanding is not so to be accounted till he have ben likewise admonished and proceded withall As there is no consequence in this so neyther is there in the other The same Scripture which saith Do ye not iudge them that are vvithin saith it not also What have I to do to judge them that are vvithout Now then as we are to carry our selves after one maner towards particular men that are within and after another towards them that are without
so have we also different rules and courses prescribed by God aÌ„d to be followed by vs how to walk after one maner towards the Churches of Christ when corruptions be found among them and after another towards the Synagogues of Antichrist which are fallen into defection from the way of Iesus Christ. If you aske what these rules be that are given to be observed when errors and enormityes are espyed in a true Church I aunswer these and the like that they which espy them are not therevpon to forsake the Church but must first give the Church knowledg thereof out of the word of God and that also according to due order as first to make it knowen vnto them to whom the oversight of the Church is committed who if they be perswaded are then by duty bound to advertise the Church thereof and to see it redressed in all good maner If they be not perswaded then having taken some others with them and not prevayling they are afterward to bring it before the whole Church and to show them theyr estate wherein it swarveth from the rules of Gods Law who fynding it so to be are bound to acknowledg and amend it Yet if this way they prevayle not then are they to vse if they may the help of other Churches to advise of the matter and to admouish that Church of theyr estate out of the Scriptutes Now these things being done as they ought we may hope by the blessing of God that issue will follow which the Scriptures show hath followed vpon such proceeding heretofore that is that they will not now wilfully stand in knowen transgression convinced vnto them out of the word of God by so many witnesses but will rather sorrow for theyr sinne and reioyce for the consolation they shall fynd by receyving the truth and walking in the way thereof showed vnto them out of the Scriptures But if they will not amend the Lord Iesus Christ who walketh in the nuddes of the golden candelsticks and hath all power given him in heaven and in earth hath threatned to remove the candelstick out of his place and to take the kingdome of God from them and to give it to such as will bring forth the fruits thereof And then to such as are willing to obey the truth he hath in such cases given direct commaundement to save themselves from such a froward generation and to bynd vp the testimony and seale vp the Law among his disciples And these are the rules so far as I have observed given vs for our walking in and toward the Churches of Christ when errors and corruptions be found among them Now towching such assemblyes as stand in false constitution or apostasy from the way of Christ the former rules are not given vs to be vsed in aÌ„d with them but concerning such there is one onely rule prescribed by God for our carriage towards them which is with all speed to separate and depart from them and in no case to partake in theyr sinnes but to witnes against them even vnto death Forasmuch then as these assemblyes how famous so ever he account them stand in a false constitution even in apostasy from that true ministery and from those holy ordinaÌ„ces appoynted by Christ to his Church it is clâ—are as the sunne that the golden rules of such proceding as is before described belong not vnto them in this estate but that all men ought vpon payne of damnation without delay to depart out of them least if they still partake in theyr sinnes they receyv also of theyr plagues By which also appeareth how the reason here vsed by Mr H. out of Mat. 18. belongeth not to theyr assemblyes as now they stand and therefore in this case helpeth them nothing at all Nay furthermore I dare affirme and bynd my self to prove by this Scripture that there is not in theyr constitution any ecclesiasticall assembly in this land that can be accounted a true Church whereyn this rule here given by Christ can be practised And thus I prove it Every true Church of Christ hath Christs power here spoken of to cast out obstinate sinners from among them But no ecclesiasticall assembly in this land hath in their constitution this power of Christ here spoken of to cast out obstinate sinners from among them Therefore no ecclesiasticall assembly in this land can in their constitution be accounted a true Church of Christ. The proposition or first part of the reason is proved by this place of Scripture as also by 1 Cor. 5. 4. 5. and Mat. 28. 20. The assumption or latter part of the reason I prove thus First the power of excommunication among them resteth in the Lordbishop and in his Chauncelor aÌ„d Archdeacon whose offices and authority Christ never ordeyned in his Church therefore can not they in theyr constitution have the power of Christ here spoken of Secondly the offices aÌ„d authority of the Prelates aforesaid are Antichristian therefore also caÌ„ they not in such estate have this power of Christ For what fellowship can there be between Christ and Antichrist Thirdly let vs suppose that some of theyr Church committeth a sinne aÌ„d is admonished to repent of it by another of them the sinner repenteth not the other taketh with him one or two to admonish and witnes against him the sinner notwithstanding still persisteth Now what shall the other do or whither shall they go If to the Prelates and theyr Officials who among them have the power of excommunication in theyr hands that is not to follow this rule of Christ but to show theyr subiection to Antichrist If to that parish whereof the party is a member as for example let vs suppose the best among them as Blackfryers or Mary Overyes in London or Ashby de la zouch in Lepcester shire or Maldon in Essex or Coventry in warwick shire or any other alas what are they the nearer Though they would yet in theyr constitution can they do nothing but eyther go themselves or bid the other go and complayne to the Lordbishop theyr Ordinary or to his Chauncelor or Archdeacon who have the government of the Church committed vnto them Or if they should offer to proceed other wise to excommunication of the party they are so far from having power to do it as neyther were such a one by the Law of theyr Church to be accounted excommunicate and they also whosoever should attempt so to do were subiect for this cause to be excommunicate themselves yea and to be imprisoned aÌ„d further punished by theyr Lords the Prelates Lo here how these assemblyes even the best of them in theyr constitution can not practise this rule of Christ which he hath given vnto and may be practised by every true Church of his The Lord give them eyes to see it and hearts to depart from the tents of such vngodlynes Thus having showed that there is no more strength of proof in this
and such other who being made Priests at Rhemes and Rome were without any other ordination then there they had vpon recantation of some popish errors receyved for ministers of these assemblyes aÌ„d inducted into benefices by the Prelates Whereas on the contrary such as have ben allowed for ministers in the reformed Churches beyond seas where the popish priesthood is wholy reiected wheÌ„ they come into EnglaÌ„d are not approved for lawfull ministers to administer in these assemblyes neyther to enter vpon any theyr benefiâ—es vnles they be first made Deacons and Priests by some of the Prelates Proof of this also we have seen not onely in the troubles raysed in this behalf against Mr Whittingâ—am at Durham in the North and against Mr Travers at the Temple in London but most evidently in Mr Wright now Parson of Dinnington in Suffolck who being presented to that benefice yet could not for all the allowance he had receyved of the reformed Churches in the low countreyes be instituted and inducted into it till he was made Priest by Scamler Prelate of Norwich now deceased Thus to omit till hereafter how neare of kinne our English Priests are to the popish by these reasons is evident that they are truly and iustly called Priests Which is the thing that was to be showed But they will say they are not ordeyned to sacrifice for the quick and the dead as be the popish priests Whereto I might â—unswer that some of them were so ordeyned and never receyved any other ordination yet notwithsâ—anding stand they priests of these assemblyes at this day as was showed before But be it that none of them were so ordeyned What then Doth it follow therefore they are no Priests If so thâ— the Leviticall priests vnder the Law were no priests For they were not ordeyned to sacrifice for the quick and dead Yet were they priests by office of ministery and lawfully also at that tyme as the Scripture teacheth Neyther by this reason are Mahumets priests at this day or any priests of the Heathen to be accounted Priests For they are not ordeyned as the popish priests to offer vp Christ whom they reiect Yet are they priests notwithstanding by theyr office as we read of Iupiters Priest in the Acts but false ones as be also the Romish and English and all Antichristian priests whatsoever Secondly although the Masse whereto those popish priests be bound be the chief and principall yet is it not the onely abominable sacrifice and worship in the world To let passe the Heathens sacrifices and priesthood what may we think in this light of the Gospell of that Idoll-book of stinted prayers and exhortations whereto the priests of England be tyed to offer it vp as theyr publik sacrifice and worship vnto God Will you heare what some of themselves have thought of it and have advertised the most honorable Court of Parliament concerning it Thus then have they written hereof We must needs say as followeth these are theyr own words that this book is an vnperfâ—â—â—t book culled and picked out of that popish dunghill the masse book full of all abhominations Lo here in theyr own consciences theyr book of Common prayer is no other but a pigge of that mezeld sow the Masse book Yet this sacrifice do theyr Priests daily offer vp vnto God and are bound therevnto And that so as among them this may and doth serve alone without any theyr sermons or other prayers whereas these without it in theyr constitution are not sufficient Although then the Priests of England be not now ordeyned to say Masse neyther tyed to the Masse book in Latin yet when in stead thereof they are still bound to such a book and worship as by theyr own confession is culled and picked out of that popish dunghill the Masse book full of abominations what can this help for theyr defence Nay rather considering the light and measure of knowledg revealed more to them then to the Papists is not theyr sinne though not in it self yet in this respect so much the greater as they have receyved more light and knowledg of the truth then the other have done Thirdly neyther is sacrificing the onely duty of the priesthood in Popery but besides it they have by vertue of theyr ordination to that office authority likewise to read theyr service book to preach to minister the Sacraments to bucy the dead to solemâ—ize Mariage to Church weomen after childbirth to pronounce absolution when they visit the sick etc. All which being dutyes likewise of the Priesthood of England wherevnto in this constitution they have authority by vertue of theyr ordination to that office as have the Priests in popery What great matter is it if agreing with them in so many severall dutyes of the same office they should altogether differ from them in one The Turkish and Heathenish priests at this day although they differ very much both from those at Rome and these of England yet notwithstanding are they Priests in a false office as well as the other Hitherto then hath ben showed that the Ministers of these assemblyes are truly and fitly called Priests And Mayster H. himself who pleadeth theyr cause yet cannot you see deny but they agree in Name with the popish priesthood Now whereas he addeth that though theyr Priesthood agree in name yet it differeth in nature and substance as much from the popish priesthood as light doth froÌ„ darknes it is as true as wheÌ„ he said before theyr priesthood was in substance the same with the office of the Pastor described in the word that is it is vtterly vntrue Which although it be sufficiently proved already yet for more clearing of the truth aÌ„d stopping of theyr mouths it shalbe good here by way of comparison to set down the agreement of theyrs with the popish priesthood on the one hand and on the other the disagreement of them both from the Pastors office which Christ hath appoynted 1 And first of all it would be knowen what the cause is why they retayne the same name if they have not the same office with the popish priesthood As also if they have the same office with the Pastors described in the word why then they have not also the same name In the history of Isaac the Scripture recordeth as a thing very godly and memorable that when he digged agayn the wels of water which they had digged in the dayes of Abraham his father and which the Philistims had stopped after the death of Abraham he gave them the same names which his father had given them If these men likewise have recovered agayn the Pastors office plaÌ„ted by the Apostles in the Primitive Churches and since theyr death stopped vp by the Romish Philistims why do they not in like maner give it the same name that our fathers the Apostles gave vnto it Are these men wiser then the Apostles of our Lord Iesus or are they fathers in Christ more
when he is presented by the Patrone and instituted by the Prelate Neyther can 〈◊〉 the Priests in the parishes of England But so it is not with the Pastors and Churches of Christ. Act. 14. 23. and 6. 2. 3. 5. 2 Cor. 8. 19. 14 The popish priests may at theyr pleasure without câ—nsent of the people reâ—igne or give over theyr benefices and comâ—â—nly betake themselves to some other of greater value So may also the Priests of England But Pafâ—ors may not give over or leav the flock over which the holy Ghost by the Churches calling hath made them overseers except it be with consent of the Church and for such cause as is warranted by the sayd holy Ghost in the written word Act. 20. 28. with 14. 23. Col. 4. 17. Rom. 12. 7. 1 Pet. 5. 1. 2. 3. 4. Esa. 62. 6. 7. Ezech. 3. 26. 27. with 33. 22. Numb 8. 25. 15. One popish priest in theyr constitution may and doth â—ake the charge and commodity of many parishes and benefices at once So also may the Priests of England Wherâ—as Pastors have but one onely flock depending vpon them wherevnto they must attend with all faithfull diligence 1 Petr. 5. 2. 3. Act. 14. 23. and 20. 28. Rom. 12. 3 7. Tit. 1. 5. 1 Thes. 5. 12. 13. 14. Hebr. 13. 17. Ezech. 34. Cap. 16. The popish priests wait not the Churches calling to â—he ministery but seek and make suite to some Prelate to be ordeyned Priests giving money also for theyr letters of orders So do also the Priests of England But so do not Pastors but stay till the Lord by his Church call them to that office Hebr. 5. 4. Act. 20. 28. with 14. 23. Esa. 62. 6. 7. Ezech. 33. 2. with ler. 23. 21. and 2 Chron. 13. 9. 17 The popish priests are ordeyned to theyr office though they have no flock to attend vpon Yea commonly 20. or 30. of them are ordeyned at once whereof no one is called to any particular congregation but they must afterward like masterles men seek and sue for places where to be employed So is it also with the Priests of England Whereas Pastors are alwayes ordeyned to the attendance of a certayne particular Church for the work of the Ministery thereyn Act. 14. 23. and â—0 28. Tit. 1. 5. 1 Peâ— 5. 2. Rev. 1. 20. 18. Such be popish priests aÌ„d have â—ure of soules amoÌ„ng them as are not at all able to preach the word Such be also Priesâ—s and have charge of soules in England But none such be Pastors but they onely that being apt to teach are lawfully called to that office 1 Tim. 3. 2. Ephes. 4. 8. 11. 12. Tit. 1. 7. 9. Ioh. 10. 1 5. Num 1â— 5. 40. 19. Of the popish priests that can preach it is required that besides ordination to theyr office they have speciall liâ—ence from the Prelates to preach So is it also required of the Priests of England But not of the Pastors of Christ. Act. 20. 28. 1 Cor. 7. 23. and 9. 16. and 12. 5. 28. Ephes. 4. 1â— Rev. 14. 9 1â— 20 The popish priests are subject to be silenced suspended deprived degraded by the Prelates So are also the Priests of England But not Pastors Rev. 2. 1. and 14. 9. 12. 2 Tim. 4. 1 2. Esa. 62. 1 6. 7. Zach. 11. 17. Ier. 48. 10. 1 Cor. 9. 16. and 12. 28. Act. 4. 19. 20. and 20 28. 21. The popish priests at theyr institution must sweare to performe Canonicall obedience to the Prelates theyr Ordinaryes So must the Priests of England But not Pastors 1 Cor. 12. 5. 1 Pet. 5. 1. 2. 3. 4. Rev. 2. 1. and 14. 9. 12. Act. 5. 29. 31. Ioh. 15. 14. Rom. 6. 16. 2 Cor. 6. 14. 15. 16. 22. The popish priests are tyed to a book of sâ—inted prayers and a prescript order devised by man for theyr worship and ministration So likewise are the Priests of England bound to a prescript order of service and book of Common prayer taken out of the Popes portuis Whereas the Pastors of the Churches of Christ are free to vse theyr gifts receyed from Christ for the work of his Ministery being â—yed thereyn to no inventions of men but onely to the rule and order which Christ in his word hath appoynted â—herevnto â—phes 4. 8. 11. 12. 1 Cor. 12. 4. 5. 6. 7. 8. 11. Exod. 30. 9. vvith Psal. 141. 2. Rev. 8. â— Esa. 29. 13. Mat. 15. 9. 1 Pet. 4. 10. 11. 2 Tim. 1. 6. 7. Rom. 8 26. Ioh. 4. 24. â— Tim. 3. 15. and 6. 13. 14. vvith Gal. 3. 15. 2 Tim. 3. 16. 17. Rev. 22. 18. 19. 23 The popish priests are bound in that office to performe such actioÌ„s as Christ never appoynted for the work of his ministery as to Church women to bury the dead to solemnize mariages etc. So are the Priests of England But so are not Pastors Eph. 4. 11. 12. Rom. 12. 7. 8. 1 Tim. 3. 15. and 5. 17. and 2 Tim. 3. 16 17. Rev. 22. 18. 19. 24 The popish priests be not of like aÌ„d equall power degree and authority amoÌ„g themselves but are some of them inferior to other hereyn as Parsons to Archdeacons Archdeacons to Lordishops Lordbishops to Archbishops So is it with the Priests of England But not with Pastors For they have all of them like and equall power degree and authority vnder Christ the onely Archbishop and great shepeard of the sheep 1. Pet. 5. 3. 4. and 2. 25. Luk. 22. 24. 25. 26. Rev. 1. 20. Ephes. 4. 11. 12. Act. 20. 28. Heb. 13. 17. 20. 25 The popish priests together with theyr people stand subject to the ecclesiasticall courts Canons citations excommunications absolutions and other the like jurisdiction of the Prelates and theyr Officials So stand also the priests of England and theyr people But so stand not the Pastors and Churches of Christ Rev. 14. 4. 9. 12. Mat. 6. 24. and 28. 20. Ioh. 3 35. 36. and 10. 4. 5. Gâ— 49. 10. Esa. 33. 22. Iam. 4. 12. Heb. 3. 1. 2. 3. 26 The popish priests have ioyned with them in theyr â—harâ—e Churchwardens and Sidemen which are sworne to present to the Ordinaryes court as also to his Chauncelors aÌ„d Commissaryes courts all such offences faults and defaults as be committed among them against the Prelates Articles aÌ„d Iniunctions So is it also with the Priests of England But not with the Pastors of the Churches of Christ Wherein they are not onely freed from all Antichristian bondage but have also ioyned with them Teachers and Elders for the instruction oversight and guydance of the Church according to the ordiâ—ances of Iesus Christ and no other 1 Tim. 5. 17. and 6. 13. â—4 Rom. 12. 7. 8. Eph. 4. 11. 12. 1 Cor. 12. 5. 28. and 14. 37. Act. 15. 2. 4. 6. 22 23. and 20. 17. 28. 1 Pet. 5. 1. 2. 3. Matt. 28. 20. 27 The popish priests with theyr Churchwardens and people have not the power of Christ to cast out any
H. alledgeth theyr book doth As that they be of vnblameable life apt to teach examined allowed ordered in a solemne assembly and such like Yet I trow Mr H. will not coÌ„clude that the popish priests have therefore the substance eyther of a true office or of a true calling to the Ministery Or if he should yet will the consequeÌ„ce never be proved eyther for those Priests or for theyr own Neyther let any think it straunge that theyr book and pontificall should have some things that the Law of GOd hath and yet that this should nothing help them for having a true calling to the Ministâ—ry In the prophecy of Daniel we read that when king Beâ—shazar made a great feast to his Princes he commaunded that the golden and siluer vessels that were taken out of the Temple of the Lords house at Ierusalem should be brought and the king and his Princes his wines and his concubynes drank therein Now although they had there the vessels of the Lords house and drank in them yet was it not therefore a feast of the Lord but a feast of Babylon notwithstanding Even so it fareth with the Ministery and entrance into it vsed in England and among the Papists Towching which although theyr book and pontificall have taken some things out of the scripture as it were some of the Lords vessels out of his Temple yet inasmuch as they are applyed by them to a false office ordination and ministration never appoynted by Christ but invented by Antichrist even as it were in a Caldean banket they do no more make theyr Priesthood or calling vnto it to be the Ministery and calling ordeyned by Christ then those vessels taken out of the LOrds house made that banquet of Babylon to be one of the Lords feasts Likewise in the prophecy of Ezechiel we are taught that albeit men set theyr thresholds by Gods thresholds aÌ„d their posts by Gods posts that is theyr inventions by Gods ordinances yet it maketh them not therefore to be the house and Temple of God and to have his true worship and ministery among them but as the Lord there testifyeth by his Prophet by this meanes they set a wall between God and themselues and defile his holy Name with theyr abominations This is the account the Lord maketh of the ioyning of his ordinances with mans inventions And what then will it help the Priests of England or Rome that theyr book and Law requier some things that the word of God prescribeth seing they ioyne and apply them to a false ministery devised by maÌ„ It may in deed make the mist which through theyr delusions they cast before the eyes of the people to be far the greater but it can no way iustify theyr standing or lessen theyr sinne Nay rather it doth increase it because thus they prohaue the word of God and defile his holy Name and cause them to â—rre that are led by them And thus against themselves they verify the Scripture which calleth the apostasy of Antichrist and the working thereof a mystery of iniquity But yet further if theyr Law agree in deed with the Law of God as it should what need Mr H. coyâ—e so many excuses for the authority of theyr Lordbishops and the calling receyved from them as afterward he doth For if it agree with Gods Law it need no excuse If it do not which in deed is theyr case no excuses will help no figge tree leaves wil cover the nakednes of such deformity Specially now when by the light of Gods word it is so discovered as themselves have seeÌ„ it aÌ„d laid it opeÌ„ to the view of others howsoever now they winâ— with theyr eyes that they might not see and would also blyndfold others by theyr pleading to the contrary Therefore will I conclude this poynt with theyr own testimony wherein they confesse as the truth is that theyr pontifical whereby they make ministers is taken out of the Popes pontificall that theyr ordering of Ministers is straunge from the word of God that theyr entrance is not by Christ but by a popish and vnlavvfull vocation that vvhen the Bishops have made them Ministers eyther they may tary in their Colledges and lead the lives of loytering losels as long as they live or els go abroad with the Bishops Buls like to Circumcellions to preach in other mens charges vvhere they list or els get benefices by frendship or money or flattery where they can catch them or to conclude if all these fayle that they may go vp and down like beggars and fall to many follyes or els as many have done set vp bils at Paules or at the Royall exchaunge and in such publick places to see if they can heare of some good Masters to entertayne them into service This is theyr own confession towching theyr entrance to the Ministery aÌ„d this is the testimony which themselves have heretofore given vnto the truth though now as you see they labour by all meanes they can to obscure it even wearying themselves in vayne whiles they would cure Babel aÌ„d lay plaisters on her sore which can not be healed To which end besides all that hath ben brought hitherto yet see what more balme Mr H. bringeth now also in the conclusion of his matter Which is thus as followeth being the last words of his letter ¶ Mr H his letter Section 10. BVt you vvill say vvhich of you all have such a calling as hath ben said is prescribed by Lavv I aunsvver that many Ministers in the land have and all may if they vvill have these substantiall parts of a true calling theyr gifts may be examined and approved by such as are learned and godly vpon vvhose iudgment they may safely rely themselves iâ— that 〈◊〉 they may be chosen and approved by the people that they are to be set over they may be rightly ordeyned and as it vvere invested into theyr office But your vvriting affirmeth they come in by the Bishops who are the limmes of Antichrist VVhatsoever is vnlavvfull in theyr callings I vvill not go about to mainteyne Onely I vvill simply and plainely set dovvn vvhat hath moved me to seek a calling from them and vvhat persvvadeth me to think that the calling I have receyved from them is not vvicked and vnlavvfull First being persvvaded in my conscience that the Lord had a true Church in this Realme even at the beginning of her Maiestyes raigne vvhich being assembled out of all the parts of the Land in Parliament did commit this authority to ordeyne Ministers vnto the Bishops and knovving out of the vvord of God that euery true Church hath this povver and authority to ordeyne Ministers I considered vvith my self that though the Church offended in committin-this povver and authority vnto them that by the Lavv of God vvere not capable of it yet I might vvithout sinne seek and take the Churches ordination at theyr hands as I may reverence and take the benefit of the
Antichrist and they also come into theyr Ministery by them it caÌ„not be avoyded but theyr Ministery by vertue whereof they deale with the holy things of God and work vpon mens consciences is Antichristian aÌ„d therefore not to be receyved or ioyned vnto Which is the thing that was to be proved What is it then that he saith herevnto Doth he deny that the Prelates be limmes of Antichrist and prove the contrary by the Scripture No in deed but he leaveth them as he found them the limmes of Antichrist and seemeth so astonyed partly at the truth on the one hand partly with the vnlawfulnes of theyr office on the other as notwithstanding they are thus deeply charged yet he denyes not the charge but rather yeelds vnto it saying that whatsoever is vnlawfull in theyr callings he will not go about to mainteyne Yea that by Law of God they are not capable of that which is committed vnto them by the Parliament Where besides that he leaveth them without defence against so waighty an accusation he doth himself also charge them with breach of Gods Law and vnlawfulnes in theyr callings and so yeelds vs the cause The Prelates and his fellow Priests will not thank him for this And sure if any way it could have ben done now was it altogether needfull to have convinced by evidence of Scripture both that the Prelates are not the limmes of Antichrist and that theyr offices and callings are lawfull But the truth is mighty and will prevayle against all that withstand it â—â—ll they will they Well then leaving thus the Prelates to be limmes of Antichrist what saith he to the other which is that the Ministers of the land come into theyr Ministery by the Prelates Doth he deny this No but graunteth it also as needs he must For such is theyr constitution and practise Besides that if any standing Ministers of these assemblyes should enter otherwise they could not but be intruders and hypocrites Intruders because they should thrust themselves into theyr Ministery eyther by no calling or by other then is receyved and allowed in theyr Church Hypocrites because ministring in and to these assemblyes they should seem vnto men to do it by vertue of such calling as is appoynted by Law of theyr Church when in deed it were otherwise It cannot be denyed then but they do and must come in by the Prelates who are limmes of Antichrist Now what followeth herevpon let themselves and all that partake with them well consider and repent whiles it is called To day But saith Mr H. nothing in this poynt at all Yes though he leave the Prelates and other Priests to shift for themselves yet for himself he takes a litle paynes saying he will simply aÌ„d playnely set down what moved him to seek a calling from the Prelates and what perswadeth him to think the calling he receyved from them is not vvicked and vnlavvfull Well but what if the other Ministers of the Land who take themselves to have as a good a calling as he yet were not moved neyther are perswaded therevnto by these reasons wherevpon he restâ—th what now will he and what must we account of theyr Ministery by this reckoning Agayn what if the reasons he alledgeth for himself be not of waight in this case so to move and perswade eyther him or any other How then will he have vs esteem of his calling and Ministery Let vs therefore examine his reasons But first mark that he saith he sought a calling from the Prelates and receyved it He was not theÌ„ sought spyed out and called by a Church as is the ordinance of Christ but himself he saith sought to be called by the Prelates and receyved his calling from them Which maner of calling seing it is such as God never ordeined it therefore neither might be receyved of him neyther may be ioyned vnto by any other But let vs see what moved him herevnto FIrst saith Mr H. being persvvaded in my conscience that the Lord had a true Church in this Realme even at the beginning of her Maiestyes raigne vvhich being assembled out of all parts of the Land in Parliament did commit this authority to ordeyne Ministers vnto the Bishops and knovving out of the vvord of GOD that every true Church hath this povver and authority to ordeyne Ministers I considered vvith my self that though the Church offended in committing this povver vnto them that by the Lavv of God vvere not capable of it yet I might vvithout sinne seek and take the Churches ordination at theyr hands as I may reverence and take the benefit of the Princes povver aÌ„d authority vvhich is of God though it be committed vnto and exercised by men that by the Lavv of God are not capable of it THis is Mr H. his first and chief reason Wherein as also in the rest following let this be observed generally that although in the beginning of his letter he promised nothing should be brought to perswade but the word of GOd yet now in stead thereof he setteth before vs the perswasions of his conscience Which is a thing very vsuall among them as if they were eyther divine oracles or as foroible to perswade as they Yea here he seemeth to prefer his perswasions before Gods oracles Which if he had not done I would not thus have noted it For confessing on the one hand that he knoweth out of the word of God that every true Church hath this power and authority to ordeyne Ministers and consequently that it is Gods ordinance to have it in and from a true Church as he hath appoynted yet on the other hand he professeth that the Parliament committing this power vnto such as by the Law of God are not capable of it to wit to the Prelates and so offending therein he notwithstanding vpon his perswasion sought and took ordination from the Prelates hands Now what was this els but to regard his own perswasion more then the word of God Specially when he ioyneth withall that he thought he might so do without sinne Sure this is straunge divinity The Scripture teacheth that we may not be partakers of other mens sinnes And that the transgression of Gods Law is sinne He notwithstanding thought that he might partake with others in the breach of Gods ordinance and yet not sinne I hope he is otherwise mynded synce and so will be every day more and more In the meane tyme it is cleare that though these very things which he would seem to rest vpon were all graunted him yet they make altogether agaynst him and so this first reason of his is found in this case to be of no waight Yet before we proceed to the rest it will not be amisse for more evidence of the truth more fully to consider the particulars here set down 1 And first where he sayth he is perswaded the Lord had a true Church in this Realme at the beginning of her Majestyes raigne c. it would be knowen
whether he speak of invisible or of a visible Church of God If he speak of invisible he speaketh not to the poynt in question besides that they could not be counted an invisible Church and yet be knowen to be assembled together in Parliament If he speak of a visible Church as he must if he will speak to the purpose and as it seemeth he meaneth because he sayth they were then assembled together then how doth he prove this to be so In deed we deny not but God had his flock and Church even a true visible Church in this Land at the beginning of her Majestyes raigne For we have heard and read that in Queen Maryes dayes there was here a Congregation of faythfull people separated from the rest of the Land and gathered into fellowship together to serve the LORD according to his word and to keep themselves pure from the abominations of Antichrist That this Congregation also chuse them Ministers Elders and Deacons to instruct guyde and serve them in the Lord and that they had theyr holy meetings and showed notable testimonyes of their faith and love So long then as they kept communioÌ„ in this way we deny not but they were a true visible Church though it may be in some defects through want of further light and instruction The like we think also of our countreymen that were then at Frankford Geneva and other where beyond seas But when Queen Mary dyed and Queen Elizabeth whom God long preserve came to the Crown then the Masse and some other superstitions of popery being abolished agaynst which these Congregations had witnessed the truth in much affliction they herevpon dissolved and the severall members scattered themselves to theyr parishes here and there throughout the Land commingling themselves in confusion with the rest of the land that were Idolaters and repented not and submitting theyr soules to the Prelates and to the Ministery receyved from and executed vnder them as also to theyr courts canons excommunications and other Antichristian jurisdiction retayned in the Land And so have continued in apostasy from the way of Christ vnto this day Now these Congregations being thus dissolved and the members there of thus standing they were not now any loÌ„ger true visible Churches in the order of Christ but fallen into confusion with the world and into spirituall bondage to the Prelates and other Clergy the limmes of Antichrist So as from hence for the poynt in hand M r H. can derive no help for himself But be it that they had remayned still visible Churches in true constitution and had assembled together and committed this authority of ordination to the Prelates Yet this being not warrantable by the word of God it had bound no mans conscience neyther ben sufficient warrant for any to partake in theyr sinnes For the sinfull actions of the Church do not bynd or warrant vs any more then the sinfull actions of the world Neyther can all Churches or Nations vnder heaveÌ„ make that lawfull which God by his word maketh vnlawfull Though all the people of Israel being the true Church of God enjoyne and commit vnto Aaron to make a molten calfe to go before them Yet was not Aaron therefore bound or warranted therevnto but sinned in so doing as they also did that tooke part thereyn Agayne for example sake let vs suppose that which in deed was not to wit that Moses and Aaron and all that were famous in the CongregatioÌ„ yea that the whole CoÌ„gregation of Israel being the true Church should have committed to Corah Dathan Abiram aÌ„d theyr company power to take censers and burne incense thereyn before the LOrd yet they being not capable of that power by the Law of GOD neyther might have taken it neyther might any other have communicated with them thereyn but all that would not perish in theyr sinne should have departed from them and theyr tents When Achaz King of Iudah appoynted and Altar to be made after the fashion of the altar of Damascus though the disciples and people of God which at that tyme were in Iudah should have consented thereyn and committed power to Vryah and the other Priests to offer vpon it burnt offrings and peace offrings aÌ„d that to no other but the true God Yet should not â—riah or any other therefore eyther have done it or partaken thereyn When Ieroboam King of Israeel toke counsell with his Princes and people and made Priests of the lawest of the people which were not of the sonnes of Levi aÌ„d therefore not capable of the Priests office though the ten tribes having ben til this tyme the Church and people of God consented therevnto Yet did not this therefore bynd or warraÌ„t any of them eyther to receyv that office or to joyne vnto them in the worship of God To come nearer our own dayes let vs suppose that which himself will think is as likely if not more theÌ„ that he alledgeth to wiâ— that in this Land was a true Church at the end of King Edwards dayes vvhich being assembled out of all parts of the LaÌ„d in Parliament in the beginning of Q Maryes raigne did commit this povver aÌ„d authority of ordination to the Prelates vvhereof by the Lavv of God they vvere not capable Yet will not M r H. say but it was vnlawfull notwithstanding for any to seek or receyve ordination from then Otherwise what impiety is there that by this meanes might not be made at least some what tolerable as may appeare by the examples and instaÌ„ces before mentioned and infinite other that might be alledged The same Parliament whereof he speaketh authorising the book of common prayer did thereyn he knoweth commit power and authority vnto weomeÌ„ in cases of necessity to baptize whereof by the Law of God they are altogether vncapable will he therefore say it is lawfull eyther for women to administer Baptisme or for any to yeeld their children to be baptized of them because they may reverence and take benefit of the Princes povver aÌ„d authority vvhich is of God though it be committed vnto and exercised by such as by the Lavv of God are not capable of it Many mo particulars might be alledged of like nature both out of the Scriptures and Lawes of this and other Nations but for the matter in hand the former allegations may suffice 2. Next where Mr H. sayth that at the beginning of her Maiestyes raigne the Parliament committed this authority to ordeyne Ministers to the Bishops he mistaketh the matter if he think that then first they receyved it For the authority of ordination was not then first committed vnto the Prelates but continued to them from former tymes aÌ„d ratifyed vnto them both at that tyme and afterward agayne in the eyght yeare of her Highnes raigne as may appeare by the statuâ—es then enacted Which it seemeth the Prelates and Priests of the LaÌ„d desired because theyr offices and authority being called into question they were not
able to bring warrant for them out of the Law of God and therefore got what strength they could from the Law of Man The truth then is that not at the beginning of her Majestyes raigne but hundreds of yeares before her Majesty was borne the Prelates had this power of ordination in theyr hands as much as now they have For who knoweth not that both their offices and callings and this their authority of ordination is part of the apostasy of the Man of sinne even part of those abominatioÌ„s wherewith the golden cup of the whore of Babylon is full and wherewith she hath long synâ—e made drunken the nations of the earth and this of England among the rest Many of which abominations we confesse have ben swept out of this Land both in the tyme of King Henry the eyght and of King Edward the sixt aÌ„d of Elizabeth our dread Soveraigne For which we prayse God Yet notwithstaÌ„ding to speak as the truth is many also of those abominatioÌ„s of BabyloÌ„ are remayning in the LaÌ„d from which it was never purged uÌ„to this day Of which sort are the offices callings administration and maintenance both of the Prelacy and other clergy yet retayned in the Land from the hyest Prelate to the lowest Priest together with theyr book worship canons compulsion and confusion of all sorts of people whatsoever to be members of theyr Church and such like which were long to relate in particular So then if Mr H. would have simply and plainely showed vnto vs the originall of this power and authority in the Prelates he should have led vs not to the beginning of her Maiestyes raigne as if it had then begun but to the apostasy of the man of sinne from whence it first sprang and spred abroad into this and other Nations of the earth many ages before her Highnes raigne or birth Neyther hath it hitherto ben abolished out of this land as it ought but being found here at the beginning of her Maiestyes raigne was left remayning still aÌ„d is not suppressed but retayned eveÌ„ vnto this day WherevpoÌ„ is come to passe that the Prelates aÌ„d Priests retayning still theyr calling and authority have by the iust iudgment of God showed themselves to be nothing behind the Cananites Hivites Iebusites and other inhabitants of the Nations whom God commaunded Israel to drive out before them aÌ„d they notwithstanding let them still remayne among them that is they are become pricks in our eyes and thornes in our sides vexing all such as feare God in the Land and it is to be feared if Gods mercy be not the greater will be a snare and destruction to the Land as already they are to the soules and consciences of the people therein The Lord stir vp the royall heart of her Maiesty that she may discerne theyr iniquity and abolish theyr offices and callings out of the Land and make them desolate and naked eating theyr flesh even theyr revennewes and poffessions by converting them to her own civill vses and the weale publik of the Land Thesame God the King of Kings work it also in the hearts of the other Princes and Magistrates of the world that they may do likewise within theyr Dominions that so the most wicked Hierarchy and religion of Antichrist may be vtterly consumed from of the earth and the Gospell of Iesus Christ may have free passage aÌ„d be glorifyed among all nations to the ends of the world as the Scripture hath said shall come to passe Rev. 17. 16. and 18. 20. 21. and 14. 6. 7. 8. and 21. 15. 24. 26. with 2 Thes. 2. 8. and 3. 1. Mat. 24. 14. 3 Thirdly where Mr H. saith he knew out of the word of God that every true Church of GOD hath the power and authority to ordeyne Ministers aÌ„d that the Prelates by the Lavv of God are not capable of it and yet that he sought and took ordination of the Prelates this is so far from being any defence vnto him in this case as it doth rather manifest his sinne to be the greater and far more grievous inasmuch as hereby it seemeth he took ordination of the Prelates against the knowledg which he had out of the word of God to the contrary 4. Fourthly let it be observed that here he saith the Parliament offended in committing the povver and authority of ordination to the Prelates that by the Law of God are not capable of it and yet before he affirmed that theyr Law agreeth with the Law of GOD as towching the substance of a true calling to the Ministery of which he made right ordination to be a part Thus he both contradicteth himself and agayn yeeldeth the cause For if they offended against the Law of God in committing this power to the Prelates as he directly affirmeth and there is no other Ministery had and allâ—â—ed in the Land but from the Prelates as there is not hence it must needs follow that theyr calling and Ministery is vnlawfull and neyther to be receyved nor joyned vnto 5. Fiftly where he calleth the ordination taken from the Prelates the Churches ordination receyved at their hands and yet before sayd the Church hath power to ordeyne but the Prelates by the Law of God are not capable of it here agayne he forgetteth and contradicteth himself 6. Finally it may be observed that in the shutting vp of this reason he speaketh of the Princes power and authority committed to men that by the Law of God are not capable of it when as before in the former part of the reason he had spoken of the Churches power and authority committed to such as by the Law of God are not capable of it Thus he keepeth not to the poynt in question but speaking of ordination of Ministers one while he caryeth vs to the Churches power and authority committed to men not capable thereof another while to the Princes power so likewise committed As if the power and authority of Princes and of the Church were all one aÌ„d not distinct in the ordinance and appoyntment of God or as if whatsoever may be done in the one were also to be admitted in the other What straunge consequences would follow herevpon let himself consider And hitherto of the insufficiency of his first reason Now let vs see if there be any more wayght in his second which is as followeth SEcondly sayth M r H. seyng it is not to be refused if a man entring into the Ministery might have the approbation of all and every one of the Ministers of the Gospell in the land it seemeth vnto me the approbation of that Bishop that is also a Minister and preacher of the Gospell cannot be deemed to be meerly vnlavvfull 1. BVt what if the Bishops and Ministers he speaketh of be not the Bishops and Ministers of Christ but of Antichrist not in a true but in a false Ministery not according to Christs Gospell but Antichrists apostasy not servants of Iesus Christ the onely LOrd
capable of this povver and authority to ordeyn Ministers vvhich is committed vnto them by Act of Parliament Yet notwithstanding here he saith that in regard of the Lavv and Christian Magistrate he may more boldly come to the Prelates for it As if the authority of Man could make that lawfull which God hath made vnlawfull What els is this but to advaunce Mans Law above Gods and to exalt flesh and blood above the Lord himself who is God over al blessed for ever Amen Straunge doubtles is that Ministery and fearfull is that standing which cannot otherwise be vpholden then by making God by whom Princes raigne to stoupe vnto Man whose breath is in his nostrils The Prophets Apostles and Christ himself have taught vs otherwise that all flesh even Kings and Princes as well as others ought to feare and tremble before the great God of heave and earth that all they are cursed which do erre from his â—ommaundements and that the nation and Kingdome which will not serve him shall perish and be vtterly destroyed Therefore should Mr H. eyther have showed this Law and ordinance of the Magistrates to be agreable to the Law and commaundement of God which he doth not or finding it otherwise as himself confesseth it to be he should with the Apostles have said and showed in his practise that vve ought rather to obey God then men Otherwise if we were to receyve whatsoever religion or whatsoever thing in religion is ordeyned by the Law and Magistrate what were this els but to make thery State and kingdome such an Idoll as was Nebuchadnezars golden image aÌ„d to exalt earthly princes above the heavenly King and to annihilate the TestameÌ„t of Iesus Christ confirmed in that this precious blood If he except and 〈◊〉 to help himself by this that he speaheth here of Christian Magistrates onely and not of Magistrates in generall he is deceyved For the povver and nature of Magistracy in whomsoever it be whether Christian or Heathen is one and the same even the ordinance of God appoynted for the punishing of them that do evill and for the defence and comfort of them that do well So that although a Christian do and cannot but differ from an HeatheÌ„ as towthing the faith and religion they professe yet as towching the nature and authority of Magistracy they differ not Neyther hath the one of them any more power then the other in religion to erect any other faith Ministery worship or constitution of a Church then God himself who is King of Kings hath ordeyned Or if they do we are not bound to obey eyther of them thereyn but alwayes to remember that we must yeeld obedience to Magistrates whether Christian or Heathen onely in the Lord. and never against the LOrd Constantine the Emperour had no greater nor other power and authority of Magistracy when he became a Christian then he had before when he was an Heathen Neyther might he now any more theÌ„ before adde to diminish or alter the Lawes and ordinances of IEsus Christ. The same may be said of all others likewise For the receyving and profession of the faith of Christ giveth not to Princes and Rulers any power to refuse chaunge or break his Lawes and ordinances which he as Lord and head of his Church hath commaunded to be receyved therein but it rather byndeth them so much the more both themselves in theyr own persons to obey and by theyr authority to commaund and draw theyr subiects also to yeeld obedience to the Lord Iesus in his own ordinance and no other Read the historyes of the Kings of Iudah professing the faith of God and see if theyr authority of Magistracy gave them power any way to chaunge the religion and worship of God appoynted by him for his Church at that tyme And whether both they and theyr people were not bound to submit vnto it and no other Insomuch as when any of them attempted or did otherwise they were sharply reproved and grievously punished from the Lord. And contrarily when they obeyed the voyce of the Lord and followed his Lawes and commaundements given by Moses then did they and theyr kingdomes prosper through the blessing of God The same is to be brought and said of Christian Princes and Magistrates at this day Yea rather more of these then of the other inasmuch as Christ IEsus the Apostle and high Priest of our profession hath ben faithfull to him that appoynted him even as was Moses in all his house and being the Sonne is covnted worthy of more honour the Moses the servant Neyther is it or can be any disparagement hindrance or dishonour to Princes and Potentates for themselves and theyr people to be subiect to the Sonne of God and his ordinances who is King of kings and Lord of Lords set at the right haÌ„d of God the Father having all power given him in heaveÌ„ and in earth But it is and will be theyr greatest honour and benefit both in this life and in that which is to come even as theyr disobedience is and will be the coÌ„trary as it is writteÌ„ And now ô Kings be vvise receyv instruction ye Iudges of the earth Serve the Lord in feare and reioyce in trembling Kisse the Sonne least he be angry and ye perish in the vvay vvhen his vvrath shall burne but a litle Blessed are all that trust in him Thus have we seen the weaknes likewise of this last reason alledged by Mr H. for defence of his seeking and taking ordination at the Prelates haÌ„ds By discussing whereof appeareth also that who so wil minister in the Church the holy things of GOD must be carefull to have such entrance and calling thereto as he hath appoynted in his word And that otherwise to do though it were vpon the commaundement and appoyntment of all the Princes of the earth cannot but be sinne against the Lord who hath said Whatsoever I commaund you take heed you do it thou shalt put nothing thereto nor take ought therefrom And contrary to that strait charge of the Apostle to Timothy and all Ministers of the Gospell towthing the Lawes aÌ„d ordinaÌ„ces given by Christ to his Church saying I charge thee in the sight of God vvho quickneth all things and before Iesus Christ vvhich vnder Pontius Pilate vvitnessed a good confession that thou keep this commaundement vvithout spot and vnblameable vntill the appearing of our Lord IEsus Christ Which in due tyme he vvill shovv that is blessed and Prince onely the King of Kings and Lord of Lords And here now would we end this writing but that it is needfull in a word to poynt at some other particulars mentioned by Mr H. in this last reason 1 One is that speaking of the ordination he took from the Prelates he saith here he looked not so much vnto the Man as to the Lavv And yet in his second reason before would have vs beleev he looked to the Man
and maner of â—ntrance into it pag. 108. The word and Sacraments administred aÌ„d receyved in the Church of Engl. in and from a false ministery Sect. 6. 7. 8. 9. 10. and p. 33. 89. 90. 91. 141. Manifold abuses in their administration of the Sacraments p. 12. 13. 87. 91. Of excommunication in the Church of Eng. how coÌ„trary it is to that which Christ hath ordeyned in his Church p. 10. 17. 62. 104. Of a prescript leiturgy aÌ„d the Book of common prayer vsed in the Church of Engl. p. 12. 69. 97. 103. 141. Of the Apocrypha books vsed in theyr publick worship pag. 11. Of the holy dayes in the Church of Engl. pag. 13. Of Idoll temples pag. 46. The â—ath er officio pag. 13. The forbidding of mariage and meats at certayne seasons pag. 12. 23. 27. The Prelacy and theyr vsurped authority was in Engl. long before the raigne or birth of her Maiesty p. 127. The Prelates by the Law of God not capable of that which is committed vnto them by the Parliament pag. 117. 〈◊〉 false ministery not to be heard though the truth be taught in it Sect. 2. 3. 4. 5. and pag. 19. 39. 52. 89. Separation from the Ministery and worship of the Church of Engl. pag. 5. 16. 66. 78. 105. 122. 126. Of the name Brownists p. 94. The order of our Church who are falsely called Brownisâ—s pag. â—3 Though others be not perswaded or be ignorant of the truth of Christ yet must we obey it p. 64. What is substantiall in the Ministery p. 83. What is substantiall in the calling to it p. 116. etc. Of Elders and the Eldership p. 11. 113. 114. The ordinary offices appoynted by Christ for the administration of his holy things p. 9. 68. The tryall choyse aÌ„d ordination pag. 40 84. 100. 105. 106. 111. 112. 113. 116. 123 Their administration p. 12. 13. 85. 103. etc. Theyr maintenance p. 11. 104. Difference to be put between an office and the actions thereof p. 87. Difference to be put between true Churches having corruptions and betweeÌ„ false Churches making show of religion As also a divers maner of walking to be vsed towards them p. 45. 57. 61. Of two hy priests at once or by course etc. p. 50. What is vnderstood by this word Discipline pag. 21. Of the Lords prayer p. 138. Testimonyes of the Prelates and Formalists against themselves pag. 15. 30. 33. 88. 93. 113. Testimonyes of the forward preachers and people against themselves p. 14. 15. 31. 32. 33. 34. 35. 40. 51. 52. 88. 89. 93. 97. 107. 109. 110. 113. 116 130. 131. Theyr prayers and suites for â—eformation pag. 70. 113. Theyr own testimonyes which they alledg out of the Scripture for theyr defence against them Sect. 3. 4. 5. pag. 21. 63. Testimonyes of former tymes against them pag. 24. 25. 64. 66. 70. 131. For which see further in the Acts and Monuments in the hystories of Iohn VVicleff VVilliam Svvinderby Syr Iohn Old cattle Lord Cobham Iohn Claydon and other the servants of God and Martyrs of Iesus Who held aÌ„d professed that Archbishops Lordbishops Archdeacons c. be the disciples of Antichrist yea very Antichrists themselues That the possessions aÌ„d Lordships of the clergy are the venime of Iudas shed into the Church That the Bishops licence for a man to preach the vvord of God is the true character of the beast that is Antichrist Act and Monum edition 4. pag. 150 a. 468. b. 562. b. 563. a. 639. b. Testimonyes of the reformed Churches at this day against them pag. 67. 68. 69. We would have cured Babel but she could not be healed forsake her and deliver ye every man his soule from the fierce wrath of the Lord. Ier. 51. 9. 45. with Rev. 18. 4. 5. * Iam. 1. 19. 20. 21. Iam. 2. 1. a Iam. 1. 19. 20. 21. b Voâ— 22. c 1. Cor. 1â— 9. 12. d 2. Ioh. ver 4. and 7. e Iam. 2. â—2 f 2. Cor. 2. 17. g Iudg. 6. 31. The Reason alledged for separation from the Church ministry of England a In sectioÌ„ 5. in the end of it b 2. Thes. 2. 4. c. l 2. Thes. 2. 3. m Vers. 3. n Ver. 3. and 7. o Ver. 4. compared vvith Ver. 3. 6. 7. 8. p Ver. 4. cempared vvith Rev. 1â— 11. q Ver. 8. anomos that is savâ—les or lavvbreakes r Ver. 9. compared vvith Mat. 24. 24. s Ver. 3. and 8. compard vvith Rev. 14. 6. 7. 8. t ver 10. 11. 12. compared vvith Rev. 14. 9. 10 11. v 2. Thes. 2. 3. vv Ver. 4. x Ver. 8. y ver 10. 11 z 1. Coâ— 12. 5. 28. Ephes. 4. 8. 11. 12. Rom. 12. 7. 8. vvith 1. Tim. 3. cap. and 5. cap. and 6. 13. 14. 15. x 1. Coâ— 3. 16. 17. and 2. Cor. 6 16. 17. 18. compared vvith 2. Thes 2. 4. 10. a 2. Machab 12. 44. 45. and 14. 41. 42. Eccles siastiâ—us 46 20. vvisdoÌ„ 19. 11. b 2 Esdras 14. 21. 22. 23. 2. Machab. 2 4. 5. 6. 7. 8. To bit 5. 11. 12. 13. vvith 12 15. Iudith 8. 33. and 10. 9. vvith 10. 12. and 11. 6. 12. 13. 14. 15. aÌ„d 14. 3. 4. 1 Machab. 9. 3 18. vvith â— Mach. 1. 10. also 1 Machab 6. 4. 8. 9 16. vvith 2 Machab. 1. 13 14. 15. 16. and vvith 9. 1. 5. 7. 9. 28. 29. c Tobit 12. 1â— 15. compared vvith Rom. 8. 34. 1 Tim. 2. 5 Rev. 8. 3 4. d Tobit 6. 6. 7. 8. and 9. 2. 3. vvith 3. 7. 8. also 11. 10. 11. 12. 13. vvith 2. 9. 10. e Iudith 9. 2. 3. 4. coÌ„pared vvith GeÌ„ 49. 5. 6. 7. Ester Apocâ—â—pha 12. 5. vvith Ester Canonical 6. 3. also Ester Apoâ—â— 15. 9. 10. vvith Ester canon 5. 2. Ecclesiasticus 46. 20. vvith Esa. 57. 2. aÌ„d Eccles. 12. 7. f Second admon to the Parliam pag. 6 aÌ„d 7. g Lev. â—0 1. 2. h Ephes. 2. 20. i Sutclifs English treatise of eccles discipline pag. 7. k Esa. 33. 22. and 42 4. Gen. 49. 10. Act. 5. 31. Gal. 6. 2 Ier. 31. 33. vvith Heb. 8. 10. Iam. 4. 12. l Tit. 1. 16. m Demâ—stra in the preface to the Reader also Declar of eccses discip n Gods arrovv against A therists Papists etc. cap. 5. o I am 4. 12. p Ezech. 16. 44. vvith Rev. 17. 5. q T. C. first reply pag. 177. Declar. of â—ccles disipline etc. r Act. 2. 40. and 19. 9. 2 Cor. 6. 17. 18. Rev. 18. 4. 1. Tim. 6. 3. 4. 5. s Ad salutem animae that is to the salvation of the soâ—le t 1 Cor. 5. 4. 6. Mat. 18. 17. 18. 19. 20. And this Mr H. graunteth aftervvardrin section 5. v Rev. 18. 4. and 14. 9. 20. vv Rev. 13. 16. and 18 2 x Ad. 2. 40 41. Rev. 18. 4. 2. Cor. 6. 1â— Eâ—ra 6. 21. and 9. 14. Psal. 119. 113 128. y 2. Thes. 2. 4. Rev. 9. 3. vvith 1. Cor. 12 5. Ephe. 4. 5. 11 1. Pet. 5. 3. 4. z Rev. 18. 11. and
Princes povver and authority vvhich is of God though it be committed vnto and exercised by men that by the Lavv of God are not capable of it Secondly seing it is a thing not to be refused if a man entring into the ministery might have the approbation of all and every one of the Ministers of the Gospell in the land it seemeth vnto me the approbation of that Bishop that is also a Minister and preacher of the Gospell cannot be deemed to be meerly vnlavvfull Thirdly the authority of the Christian Magistrate vvithout vvhose liking and allovvance a Minister cannot be admitted to the Ministery in peace comming to the Bishop by Act of Parliament I may more boldly come to him for his approbation in regard of the Lavv not looking so much vnto the Man as â—â—garding vvith reuerence the povver of the Lavv and Christian Magistrate ¶ Aunswer to Section 10. I Am sory to see Mr H. thus weary himself in seeking balme for the healing of Babels sore which cannot be cured We need not aske him as here he deviseth an obiection with himself vvhich of them have such a calling as is prescribed by the Lavv For notwithstanding theyr manifold breaches even of theyr own Law yet we doubt not but ynow and to many of them have the calling appoynted by Law that is are made Deacons and Priests by a Lordbishop according to theyr book taken out of the Popes pontificall contrary to the Testament of Christ and are also presented by the Patrones and instituted by the Prelates to cure of soules whereof would to God they made not marchandize as the Scripture speaketh The oftener then that he mentioneth this he doth but so much the more cast doung in theyr own faces Neyther is it to be past over but well to be observed that himself here reckoneth vp and accounteth these three to be substantiall parts of a true calling to the ministery 1. A due examination of gifts 2. The choyse and approbation of the people that they are to be set over 3. A right ordination into theyr office These three he sayth are substantiall parts of a true calling WherevpoÌ„ it followeth that none of theyr Ministers have the substaÌ„ce of a true calling seyng they waÌ„t these substaÌ„tiall parts thereof as is proved before and afterward agayne aÌ„d as theyr own estate testifyeth agaynst them to theyr faces Yea M r H himself vp his own words here importeth thus much that divers at least of their ministers waÌ„t the substaÌ„ce of a true calling Els when he aunswereth to his own objection why saith he Many Ministers in the Land have these substantiall parts aÌ„d sayth not that all theyr Ministers have them Many he sayth aÌ„d not all Thus to vphold some of theyr Ministers if he could he careth not to smite down others of them to the ground aÌ„d those also such as have the same Ministery aÌ„d calling with the rest which is prescribed by Law But compare this with that which he wrote and see what a fayre thred he hath spun for himself Al theyr Ministers have not the substaÌ„ce of a true calling This he insinuateth here aÌ„d in his own vnderstaÌ„ding of the substantiall parts set down by himself cannot deny it if he would Yet all theyr Ministers be made Priests or Deacons or both by the Prelates according to theyr book aforesayd This also he yeelded before neyther if he would can deny it The conclusion therefore must be this that the Priests and Deacons so made by the Prelates according to theyr book such as be all theyr Ministers have not the substance of a true calling to the Ministery This you see followeth vpon his own aunswers Besides that we omit to speak of theyr presentations and of theyr inductions by the Prelates which the Law appoynteth as substantiall parts of theyr calling when they take charge of soules Onely marke here agayn his contradictioÌ„ with himself whiles he stribeth against the truth Now to proceed let him tell vs whom he meaneth here by the learned and godly whose examination and approbation they are to have and on whose judgment they may safely rely in that matter If he meane the Archdeacon or other Priests that be examiners for the Prelates as theyr Law and vse is how will he prove that they are such as he sayth that is learneâ— and godly or that theyr examination and approbation was ever appoynted by Christ or is to be had as a substautiall part of true calling to the Ministery or finally that any may safely rely vpon theyr iudgment in this matter But if he meane as doubtles he doth the examinatioÌ„ and approbatioÌ„ of some of the forward Preachers amoÌ„g them himself knoweth first that the Law appoynteth it not wherevpon will follow by his own assertion that all the substaÌ„tiall parts of a true calling to the ministery are not prescribed by Law which yet before he labored to prove Secondly he is not ignorant and theyr constitution and practise showeth it that although secretly it may be some of them are tryed aÌ„d approved by such as here he inteÌ„deth yet neyther is this generall aÌ„d those also which have this have notwithstaÌ„ding aÌ„d must have that other which law binds vnto Now if that after the Law be of Christ why have they the other If it be not of Christ why receyv they it at all or how is it true which he sayd before that their Law agreeth with the Law of God as towching the substance of a true calling to the Ministery Thirdly are not these forward preachers also aswell as the other DeacoÌ„s and Priests so ordeyned by the Prelates as aforesayd aÌ„d therefore have a Ministery never ordeyned by Christ but brought in by Antichrist And what priviledg them have they herein more then the other Or how will it be proved for them any more then for the other that thus standing their examination and allowance is an ordinance of Christ or substantiall part of true calling to the Ministery Or that any may safely rely themselves vpon theyr judgment in this matter For the next likewise that is the choyse aÌ„d approbatioÌ„ of the people that they are to be set over if he meane it generally of any people whatsoever whether Idolaters Atheists Papists or others standing subject to Antichrist or such like how will he ever prove that such have this power and authority of Christ to choose the Ministers of his Gospell Or if he meane it as needs he must if he speak to the purpose of such people as by the word of God be called aÌ„d separated from the world ioyned in covenaÌ„t aÌ„d fellowship of the Gospell being true visible Churches of Christ then also how will it ever be proved that theyr people in this theyr Church constitution as now they stand in confusion aÌ„d spirituall boÌ„dage to Antichrists Ministery worship ordinaÌ„ces courts and jurisdiction are such people and Churches having the power aÌ„d liberty which Christ hath given to