and 6. 13. 14. 15. with 2 Tim. 2. 2. Act. 5. 29. 1 Pet. 2. 17. Mar. 8. 34. 35. 36. 37. 38. Esa. 51. 1â— 13 Luk 12. 4. 5. 6. 7. 8. 9. and 21. 12. 13. Psal. 2. 10. 11. 12. Rev. 12. 11. 17. and 14. 12. 15 That the Apoâ—ryphal books which have in them errours vntruths Blasphemy magick and contradiction to the Canonicall Scriptures may be vsed in the publik worship of God Which is contrary to 2. Tim. 3. 16. 17. Gal. 3. 15. Rev. 22. 18. d19 2. Pet. 1. 16. 19. 20. 21. 1 Tim. 6. 3. 4. 5. Rom. 3. 2. with Deut. 4. 2. 5. 6. Pro 30 5. 6. Psal. 19. 7. 8. 9. 16 That there may be a prescript leiturgy and sett forme of service in the Church devised and imposed by maÌ„ for the worship of God Which doctrine is contrary to these Scriptures Esa. 29. 13. 14. Mat. 15. 9. Exod. 10. 4. 5. 6. Psal. 119. 21. 113. 128. Gal. 3. 15. Ephes. 4. 7. 8. 17 That the book of common prayer taken owt of the Popes porâ—uis is the true worship and service of God for his Church and people Which is contrary to Deut. 12. 30. 31. Rev. 14. 9. 10. 11. and 22. 18. 19. 2 Thes. 2. 3. 4. 8. Ier. 51. 26. Ioh 4. 23. 24. Mat. 15. 9. and 28. 20. 18 That one may read other mens words vpon a book and offer them vp to God as theyr own prayers and sacrifices Which doctrine is contrary to Rom. 8. 26. 27. 1. Pet. 2. 5. 1 Cor. 14. 15. 1 Sam. 1. 15. Psal. 66. 16. 17. 18. 19. 20. Esa 29. 13. 14. Rev. 8. 3. 4. 19 That the most wicked and theyr seed may be compelled and receyved to be members of the Church Which is contrary to Psal. 110. 3. Act. 2. 40. 41. 47. and 19. 9. Lev. 20. 26. Ezra 6 21. 2 Cor. 6. 14. 17. and 9. 13. Ioh. 15. 19. 20 That mariage may be forbidden at certayne seasons of the yeare as in lent Adveâ— Rogation week etc. which Doctrine is contrary to 1 Cor. 7. â— Heb. 13. 4. with 1 Tim. 4. 3. and Dan. 7. 25. 21 That mariage is an ecclesiasticalâ— not a civill action neyther lawfull except it be solemnized vp a Priest which is contrary to â—uth 4. 1. 9. 10. 11. 12. 13. Pro. 3. 17. Mal. 2. 14. Deut. 22. 23. 24. Hev 13. 4. Gen. 29. 21. 22. 2. Tim. 3. 16. 17. Deut. 12. 32. 22 That women may administer the Sacrament of Baptisme Which is contrary to 1 Cor. 14. 34. 35. 1 Tim. 2. â—2 Mat. 28. 18. 19. 20. Ephes. 4. 11. 12. 23 That Baptisme is to be administred with a crosse in the forehead aÌ„d that also as a symbolical signe which is contrary to Mat. 28. 18. 19. Reb. 14. 9. and 22. 18. Rom. 4. 〈◊〉 with 1 Cor. 2. 13. Exod. 20. 4. 5. 6. Psal. 119. 113. 128. 24 That the Lords super is to be administred with these words The body of our Lord Iesus Christ which was given for thee preserue thy body and soule etc That is with other words then those of Christs institution yea with such as are taken out of the Popes masse book Which is contrary to 1 Cor. 11. 23. 24. 5. Luk 22. 19. 20. Deut. 12. 30. 31. with 2. Thes. 2. 3. 4. 8. 25 That the Sacrament of the Lords supper may be administred to one alone as to the sick man ready to dy etc. which is contrary to 1 Cor. 10. 16. 17. and 11. 33. Mat. 26. 26. 27. Act. 2. 42. and 20. 7. 26 That the Lords supper is to be receyved kneeling which is contrary to Mar. 14. 18. 22. 23. 1 Cor. 10. 21. and 11. 20. and 14. 40. Exod. 20. 4. 5. 1 Thes. 5. 22. 27 That though the open notorious obstinate offenders be partakers of the Sacraments yet neyther the Sacraments nor the people that ioyne with them are defiled thereby Which doctrine is contrary to 1 Cor. 10. 17. â—ag 2. 14. 15. 1 Cor. 5. 6. Eccles. 10. 1. Mat. 18. 8. 9. 15. 16. 17. 18. 19. Exod. 12. 43. Ezra 6. 21. 22. Lam. 1. 10. Lev. 11. 24. and 13. 45. 46. and 15. 4. 5. 6. 7. 31. and 19. 7. Numb 5. 2. 3. and 19. 21. 22. Iosua 7. 11. 12. 28 That prayer is to be used over the dead at buriall Which is contrary to Exod. 20. 7. with Eccles. 11. 3. and Luk. 16. 26. Hos. 9. 4. Mat. 6. 9. 10. 11. 12. 13. 1 Ioh. 5. 14. Iam. 1. 6. with Rom. 14. 23. 29 That there may be holy dayes appoynted to the virgin mary to Iohn Baptist to the Apostles and all Saints and Angels together also with fasts on theyr tves on Ember dayes Frydayes Saterdayes and Lent Which doctrine is contrary to Exod. 20. 8. 9. 10. 11. Galat. 4. 10. 11. Col. 2. 16. 18. 21. 23. with 1. Tim 4. 1. 2. 3. Act. 20. 7. 1. Cor. 16. 1. 2. Rev 1. 10. and 19. 10. and 22. 18. 19. 30 That the coap surplice tippett rochet square cap and such like are meet and decent ornaments for the worship of God and ministery of the Gospell which is contrary to Esa. 30. 22. Exod. 20. 4. 5. Deut. 12. 30. 32. Psal. 119. 113. 128. 1 Tim. 3. 2. 31 That the oth ex officio in theyr ecclesiasticall courts making men sweare to accuse themselues etc. is lawfull and to be used which is contrary to Exod. 20. 7. Ier. 4. 2. Ioh. 18. 19 20. 21. 22. 23. with mat 26. 63. Act. 23. 35. and 24. 13. and 25. 16. Deut. 19. 15. These and divers other false doctrines do the lawes of theyr Church allow to be taught And if any among them teach otherwise they are subiect to be suspended excommunicated degraded deprived by theyr Lords the Prelates theyr Chauncelours and Officials And we because we teach and walk otherwise are haled to prisons and gallowes banished and rayled upon yea hated of all men for the truths sake Now as you see the lawes of theyr Church allow false doctrine to be taught so for theyr preaching also of the truth consider I pray you what themselues haue heretofore written of themselues In an admonition to the Parliament they say and write of theyr Church estate as followeth We are say they so scarce com to the outward face of a Church rightly reformed that although some truth be taught by some preachers yet no preacher may without great daunger of the lawes utter all the truth comprised in the book of God It is so circumscribed and wrapt within the compasse of such articles such penaltyes such Injunctious such advertissements such articles such canons such sober caveats and such manifold pamphlets that in maner it doth but peep out from behind the skreen The lawes of the land the book of common prayer the Queens Injunctious the Commissioners advertissements the Bishops canons Liâ—woods provincials every Bishops articles in his dioces my Lord of Canterburyes sober caveats his licences to preachers aÌ„d
blasphemyes and power was given vnto him to do two and fourty moneths And he opened his mouth vnto blasphemy against God to blaspheme his Name and his tabernacle and them that dwell in heaven Rev. 13. 5. 6. This book of the Revelation whosoever readeth over with a single heart and compareth with it the event of things partly come to passe already partly morefully yet to be accomplished considering on the one hand that the whore of Babilon hath made all nations of the earth drunk with the cup of her fornications that she hath already begun to fall and daily more and more inclyneth to her full desolation and destruction which yet can never wholy be accomplished so long as the Babylonish offices of Archbisâ—hops Lordbishops Archdeacons and the rest with theyr courts canons worship and procedings do continew And on the other hand that the Lord Iesus will by the light aÌ„d power of his gospell condemne and abolish that Babiloâ—ish whore with all her false offices and constitutions and will also raigne in his Church by his own offices and lawes with his crown of glory vpon his head aÌ„d his scepter of righteousnes in his haÌ„d vntill he give vp the kingdome to God even the Father that God may be all in all Who so I say readeth this book and considereth these and such like prophecyes therein coÌ„teyned in part already fulfilled and yet morefully to be effected shall playnely see that this book of all other most playnely deciphâ—reth and condemneth the Babylonish Antichristian estate and constitution of these assemblyes as they now stand vnder this Prelaâ—y and other false ministery of the land Now in particular for the place of this book here alledged that it likewise is verisfyd of theyr ecclesiâ—sticall estate aÌ„d dealings at this day as heretofore it hath beÌ„ in the Romane Empire and Apostasy elswhere may sufficiently be seen by that which hath before ben said towching Daniels like prophetyes where you may perceyv by the spâ—rialtyes there expressed how these men in theyr estate at this day have a mouth that speaketh great things and blasphemyes against God to blaspheme his name in speaking yll of his truth and ordinances and his Tabernacle that is his Church which is the house of the living God aÌ„d Tabernacle wherein he dwelleth among the sonnes of men on earth and them that dvvell in heaven that is the Lords secret ones whose conversation is in heaven whiles they live here on earth keeping the â—â—mmaundements of God and having the testimony of Iesus Christ whom they look for from the heaveÌ„s for theyr full redemptioÌ„ But these things being before in the handling of Daniels prophery declared in many particulars it shall not be needfull here agayn to repeat them Onely in this place it shall be good to note this moreover that in this chapter and book Mr. H. might have sett down many other places describing the propertyes of Antichrist and that not onely in regard of his doctrine and deceit thereof but also in respect of his tolourable pretence to be of Christ and for him yet forcing all people to stand subiect to his own adulterate discipline ordinances and jurisdiction To which end it is to be observed that Antichrist is here described to have two hornes like the lambe pretending his ministery and authority to be of Christ â—nd for him but yet shall speak like the dragon in his false doctrines imposed traditions blaspheming the truth reviling the witnesses thereof and advauncing himself and his own inventions above God and his commaundemeÌ„ts Moreover that he shall make all both small and great rich and poore bond and free to take his mark in theyr forehead aÌ„d haÌ„d and so to submitt to his ministery leiturgy courts excommunitations and the rest of the actions of his vsurped authority Or els killeth banisheth aÌ„d imprisoneth all such as refuse so to do not suffring them eyther to enioy any liberty oâ—priviledg in the world or to performe any worship to God but according to his own in ventions aÌ„d apostasy Which hâ—w true they arâ— of the Prelacy and other Clergy of these assenblpes let theyr estate and daily actions be witnesses Hitherto also might be referred other scriptures of this book verifyed in them likewise for example that as the 〈◊〉 spoken of in the ninth of this book were like vnto horses prepared to battayle having on theyr heads crownes like vnto gold and faces like men and haire as womeÌ„ and teeth as lyons aÌ„d habergions of yron and tayles as scorpions with stings in them having power to hurt for a season so the Prelates aÌ„d other Clergy of Antichrist are fâ—erce as horses to fight against the truth and people of God having rule and dominion with Lordly titles and princely dignities in outward face aÌ„d show pretending to be the Ministers of Christ and his Church but in deed being deceitfull entising and lascivious as harlots and ravenous cruell poysonfull and singing as Lyons and scorpions having powr to hurt and deceyue for a season albeyt their 〈◊〉 aÌ„d malice be limited aÌ„d repressed by the providence and power of the most High Agayne that as those locusts with mens faces were all of them vnder AbaddoÌ„ their King the Angel of the bottomles pitt so the Prelates and other Clergy of Antichrist howsoever they pretend to be the Ministers of righteousnes are in deed the subjects of Sathan the Prince of darâ—nes who yet transformeth himself into an Angell of light Moreover that they as well as other people and nations of the earth haue committed fornication vvith that vvhore of Babylon spoken of in this book and haue receyued of her names of blasphemy such as be the names of Archbishops and Lord bisshops and Priests when it is ascribed to an office of Ministery of the Gospell and haue drunk of her golden cupfull of abominations whence haue proceeded theyr Ministery book of common prayer book of ordering Priests and consecrating Archbishops and Bishops excommunications by Archdeacons and Lordbishops theyr courts of facultyes Commissary courts and such like among them and finaâ—â— have ben made drunken vvith the blood of the Saints and vvith the blood of the Martyrs of Iesus So as these assemblyes in theyr ecclesiasticall constitutioÌ„ and procedings have showed themselves to be the naturall daughters of Babylon that mother of vvhoredomes and abominations of the earth howsoever as a Mystery it ly much hid and is not easily espyed vnleâ— Christ Iesus annoynt ovvreyes vvith ey salue that we may perceyv it and carry us forth as it vvere into the vvildernes in the Spirit to take a view of it by the light of his word aÌ„d not as it maketh show aÌ„d is esteemed among men in the world And thus much of this place aÌ„d book of the RevelatioÌ„ here alledgeâ— Now before Mr. H. cometh to any other Scriptures 〈◊〉 this conclusion of the former that
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
they belong in this behalf Finally for the whole worship of God the reformed Churches professe that the whole maner of worshipping God which God requireth at the hands of the faithfull is in the written word of God most exquisitly and at large set dovvn and that therefore it is not lawfull for any man or Angel to teach otherwise to adde or to detract therefrom it being perfit and absolute in all poynts and parcels thereof So as no other vvritings of men although never so holy no custome no multitude no maÌ„s vvisdome no antiquity no prescription of tyme no personall succession no counsels visions miracles and to conclude no decrees statutes or ordinances of men are to matched vvith or opposed vnto the holy Scriptures and bare truth of God but that all things ought to be examined and tryed by the rule and square thereof For all men are by nature lyâ—rs and more vayne then vanity it self Thus do the reformed Churches hold and professe Whereas on the contrary in England the maner of worship and administration is not according to the word of God but according to theyr book of common prayer taken out of the Papists Masse book together with other theyr Canons Articles and Constitutions which God hath neyther himself appoynted in his word nor therein given authority to any other so to prescribe And thus have I showed by the publik confessions and iudgment of the reformed Churches themselves that it is far otherwise then as these men would beare the world in hand and that in deed the Church-assemblyes in England in this constitution can not rightly be counted sisters of the reformed Churches abroad but rather daughters of Babylon that mother of whoredomes and abominations of the earth Next where Mr H. showeth how a private Christian should carry himself towardan whole Church towching corruptioÌ„s I have before spokeÌ„ of that matter aÌ„d noted two maners of proceding to be appoynted by God one toward such Churches as be set in the order of Christ but walk in it corruptly another toward such as staÌ„d in the apostasy of Antichrist though with some show of holynes This therefore being before haÌ„dled shal not need to be repeated By it may appeare how vnsound a directioÌ„ he hath here prescribed besides that what he sayth may with like colour be alledged for abiding in any the most popish assemblyes wheresoever For might not such alledge for themselves that they mislike the corruptions in those Churches that they refuse to subscribe or yeeld consent vnto them that by prayer and all other good meanes they seek the reformation of them Yet that being private Christians or a fevv severall assemblyes they may not account the Churches that are in an vvhole nation to be as beathens or publicanes aÌ„d that therefore they will abide in them still If this be a sufficient rule then suerly the Martyrs were deceyved in former ages and the godly Christians at this day in Spayne Italy and such places which content not themselves with misliking and seeking redresse of the corruptions in theyr popish assemblyes but refuse altogether to have any spirituall fellowship with them and chuse rather to suffer affliction for bearing witnes agaynst them Secondly how can they be sayd to mislike the corruptions wherevnto many of them subscribe with theyr hands and all of them joyne in theyr practise Or how do they refuse to yeeld consent to the corruptions which by word and deed they receyv allow and vphold Thirdly where he insinuateth that by prayer and other good meanes they seek a reformation I would aske with what comfort they can come before God in prayer when they do not onely stand subject to Antichrist in respect whereof theyr sacrifices of prayer must needs be abominable but by their continuall practise seem to deale like those Iewes of whom we read in Ieremy the Prophet that by theyr requests they made show as if they would know the will of God to obey it and yet when they knew it would not observ it If by other good meanes he vnderstand theyr suits to the Parliament as it is an happy thing and greatly to be desired that the Magistrates would abolish this false ecclesiasticall Ministery worship and government so yet if they do it not we must notwithstaÌ„ding at the commaundement of God leave all false wicked and Antichristian wayes and peaceably yeeld obedieÌ„ce to Christ in his own ordinaÌ„ce though we be for this cause reviled imprisoned banished aÌ„d killed all day long being counted as sheep for the slaughter 1. For in this case must alway be remeÌ„bred that we must obey God rather then Man aÌ„d that the coÌ„maundement or permissioÌ„ of the Magistrate maketh not the way of God any whit more lawful but onely more free from trouble 2. Agayn if the lawes of men do once enact aÌ„d establish the true ministery aÌ„d ordinaÌ„ces of Christ then must all be forced to submit thereuÌ„to whether it were Christs or not So as to withold our obedience from Christ till the Law enact it is nothing els but to stay till we be forced by man to the obedience of God 3. Furthermore what if the Magistrates would never establish that ministery aÌ„d order which Christ hath appoynted to his Church should we therefore never observ and submitt vnto it To what end then hath Christ enioyned vs without any exceptioÌ„ of the Magistrates Law to keep whatsoever he hath coÌ„maunded to the end of the world And why hath the Apostle so straitly charged Timothy aÌ„d in him all others before God aÌ„d Iesus Christ to keep the coÌ„maundments which he hath giveÌ„ towching the Ministery order and governmeÌ„t of the Church without spot and vnblameable vntill the appearing of our Lord Iesus 4. To coÌ„clude this poynt if without the Magistrates allowaÌ„ce we might not observ whatsoever Christ hath coÌ„maunded what were this els but to have the faith of our glorious Lord Iesus Christ in respect of persons Which Mr H. before in the beginning of his leter according to the Apostles counsell wisheth in any case to be avoyded And thus much by the way towching the obedience which all Christians are bound themselves to yeeld vnto Christ leaving the generall reformatioÌ„ of the LaÌ„d to the Magistrates to whom it beloÌ„geth Now to proceed where he expoundeth accounting as Publicanes to be ment accounting them such as with whom communion may not lawfully be had in the service of God he seemeth to mistake the meaning thereof For we read that the Publicane went into the Temple to pray aswell as the Phaâ—isee and that the speciall thing wherein the Iewes absteyned from company of the Publicanes was raiher in civill â—onversation then in spirituall worship As may be gatheâ—ed by this that the Pharisees blamed Christ for eating with Publicanes and yet both themselves admitted them â—nto the Temple and found not any fault with Iohn Baptist for
they execute theyr ministery Besides that they shall be straitly imprisoned and if the Prelates can be brought within daunger of theyr lives Take for example the vsage of Mr. Udall Mr Cartwright Mr Field Mr Wiburne Mr Wigginton Mr Lord Mr King Mr Chark Mr Wight Pageâ—t Fen Proudlove Snape and many mo of themselves some silenced some deprived some degraded some condemned to death That we speak nothing here of divers the faithfull servants of Christ who though they were not priests or had renounced theyr false calling yet for separating from and witnessing against the abominations aforesaid have ben some most cruelly imprisoned some banished some put to death But to leave this vnto God who seeth and iudgeth we proceed to the rest that followeth Theyr priests he saith must also drive away all erroneous and straunge doctrines that are contrary to Gods word How is it then that by law they may teach and maynteyne so many false doctrines contrary to the Scripture as have ben mentioned before Or how is it that they silence imprison banish and kill such as speak against and labour to drive away the erroneous and straunge doctrines yet retayned among them contrary to the word of God Next he saith theyr Priests are likewise authorised to administer the Sacraments Well but by vertue of what calling Is it not from the Prelates the Lordbishops who have no power from Christ to give such authority Of which more hereafter How also must they administer the Sacraments According to the Testament of Christ No but accordin to theyr own book for so the Law requireth with certayne stinted words for prayer and certayne for exhortation with Epistles and Gospels with questions and crosse to infants in Baptisme with other then the words of Christs institution in the Lords supper and with kneeling thereat as when they receyved theyr maker and other the like profanations derived from the Papists And yet moreover the Sacraments they administer must be given not to the faithfull onely and theyr seed as Christ hath appoynted but to the most wicked and profane in the land even to all within the precinct of theyr parishes 〈◊〉 if they that are partakers of one bread were not one body Or as if holy things were to be given to dogs and pearles to swyne Or straungers vncircumcised were to eat of the Passeover Or the covenant of God sacrilegiously to be violated whiles it is said to the open wicked in delivering them the seales of Gods covenant Thou art righteous Or as if the wicked were to have theyr hands strenghtâ—ed in theyr evill wayes whilst by this meanes life is promised them in theyr estate Or finally as if it were not the Table of the Lord but a table of divels or at least that the table of the Lord were not to be regarded as they said in Malachyes dayes neyther had through faith communion of the body and blood of Christ as the Apostles have taught vs. Lastly he saith theyr priests are required also to oversee theyâ— peoples conversation and commaunded to exercise the censures and discipline of Christ. And is it so in deed Let him look a litle better into theyr book of ordering Priests where they are thus commaunded and he shall fynd the words to be these the Prelate speaking to the Priest Will you give your faithfull diligence alwayes so to minister the doctrine and Sacraments and the discipline of Christ an the Lord hath commaunded and as this Realme hath receyved the same according to the commaundements of God so that you may reach the people committed to your cure and charge with all diligence to keep and observ the same Then he that is to be made Priest aunswereth I will do so by the help of the Lord. Now who seeth not that these words as this Realme hath receyved the same do so restrayne the other words therevnto annexed as the Priests are limited and promise no further nor otherwise to Minister the doctrine Sacraments or discipline of Christ but as this Realme hath receyved them And have not the popish priests at â—â—ome or wheresoever els in any age with like restraint the same coÌ„maundement layd vpon them Yet I trow Mr. H. will not say they have therefore the substance of the Pastors office Next let vs consider more particularly how they do and must exercise the discipline The book showeth so as is receyved in the Realme that is by presentments to the Prelates Commissaryes and Chauncelours courts by citations procurations getting the Prelates or theyr Officals to suspend excommunicate absolve dispense give licences give orders degrade deprive and the like and these also not according to the rules of Christs Testament but according to theyr Romish canons and constitutions Let him not tell us then that it is but the fayling of some in theyr practise to whom the execution of these things is committed and that otherwise they have the substance of the Pastors office They do but thus deceyv themselves and theyr followers whiles vnder those generall termes of preaching the word administring the Sacraments and discipline which at first carry a fayre show they cover most filthy abominations as hath ben declared Even hereby showing theyâ— constitution to be part of that mystery of iniquity wherein Sathan covertly worketh in all deceyt of vnrighteousnes among them that perish because they receyv not the love of the truth that they might be saved Herevnto might be added if there needed further proof that theyr priests at theyr ordination promise to be subject to theyr Ordinary that is to the Prelate of the Dioces and other chief Ministers over them that is the Archdeacon Chauncelor Commissary etc. and when they enter into a benefice do moreover sweare to yeeld canonicall obedience to the Prelates and finally do themselves together with theyr people stand subject to theyr Archbishops Lordbishops and the rest of the Antichristian offices and abominations often before rehearsed From all which the true Pastâ—rs and Churches of Christ are free Neyther do we here tell them of those many dutyâ—s layd vpon them by the Law as to bury the dead to Church women to solemnize marriage and such like which by Christ were never appoynted for duiyes of his Ministery Hitherto then have we showed that theyr Priests have not the substance of the Pastors office prescribed in the word as he did pretend Now therefore will we proceed to that which followeth save that first I would put him in mynd of two things which themselves have published The one is that D. Bridgâ—â—â— writing in defence of the offices of Archbishops aÌ„d Lordbishops when he could not otherwise reliev them as he desired flyeth vnto this very poynt that in the substance of theyr office they are Pastors or Teachers in the Church How soundly this is alledged for theyr Prelates or Priests besides that which is spoken before let themselves and theyr own writings
be judges The other is that he would a litle pawse and take view of that themselves have published towching theyr Priests heretofore for whom now he pleadeth As for example to give him a tast they write that theyr Parsons Vicars Parish Priests Stypendaryes with the rest came from the Pope as out of the Trojane horses belly to the destruction of Gods kingdome Also that the Church of God never knevv them but that they are the Prelates new creatures Yet see how now all of a sodepne Mr. H. would perswade us they are become Pastors those auncyent officers whâ—m Christ appoynted and the Apostles planted in the Primitive Churches of old Are these things sutable one with another Doth not theyr contradiction discover it self And do not themselves proclayme to the world theyr deceytfull dawbing theyr halting and vnfaythfulnes The Lord give them to lay it to hart and to amend Now to proceed it followeth in his writing thus ¶ Mr. H. his letter Section 8. Tâ—ll vs not then that the same name is given to our office as to the popish sacrificers Do you think the vvorse of your self because you are called Brovvâ—ists And shall the holy office and calling vvhich is so agreable to the vvord be misliked because it is called a Priesthood coâ—sidering that though it agree in name yet it differeth in nature and substaâ—ce as much from the popish priesthood as light doth from darknes Aunswer to Section 8. YEs sure we must tell them agayn and agayn that they are Priests both in name and office But be it that they were not Priests by office yet seing the very name of Priests being applyed to a Ministery of the Gospell among men is eyther a calling back of the Leviticall priesthoâ—d which were to deny Christ to be come in the flesh or els a monument and remembraÌ„ce of that priesthood of Antichrist which is odious to Christ and all good Christians with what conscience can they still retayne or plead for so vnchristian and abominable a name Have they forgotten or do they not regard that among the marks of that great whore the Romish Babylon this is one that she is full of names of blasphemy And among these names of hers is not this of Priest being spoken of an office of Ministery among men vnder the Gospell one of them that is most blasphemous for the reasons before alledged Hath not God also threatned that they shall drink of the cup of his wrath and have no rest day nor might not onely which worship the beast and his image but even whosoever receyveth the print of his name Let them therefore make as light account hereof as they please Yet dare not we but mislike and abhorre this and the rest of the Names of blaâ—phemy retayned among them And yet to we neyther do neyther need think the worse of our selves because we are called Brownists It is one thing to be rayled vpon and miscalled by the adversaryes of the truth another to borrow from them and retayne with them theyr names of blasphemy It is one thing to be reviled by nickâ—â—mes and sclaunders another to be called by fitt and proper names It is one thing to be falsely and vnjustly termed this or that another to be truly and justly so termed â—e are reviled and termed Brownists by the enemyes of the truth falsely and vnjustly therefore there is no cause why it should mâ—ve vs. The Apostles themselves and the Christians with them in the Prâ—â—itive Churches were likewise called a sect of Nazarites and every where spoken against And at this day by the sclaunderous papists are the names of Calvinists Lutherans Zwinglians and the like attributed to them that consent to the doctrine of truth taught by Calvin Luther Zwinglius etc. God knoweth we hold not this truth we professe of Brown or any man whatsoever but because it is the â—octrine and commaundement of Christ revealed in his word and given to his Church We blesse God for any instruments he vseth to manifest his truth to the world but we rejoyce not in men neyther theyr persons nor names We are baptized into the â—ame of Christ and are called Christians as were the Disciples in the Primitive Churches The slaundâ—rous names given to them in that age or to vs or any other Disciples of Christ in this or any other age we acknowledg not It is the malice and subtilty of Sathan and his instruments by such sclaunders and nicknames to make the truth and servants of God odious and abhorred of the world Therefore regard we 〈◊〉 not but with the Apostle we do freely confesse that after the way which they call Heresy so worship we God the Father of our Lord Iesus Christ beleving all things that are written in the Law in the Prophets and Apostles and endevoring our selves to have alway a cleare conscience toward God and toward men Let men therefore call vs Brownists or what they please it troubleth not vs seing we are so termed vntruly and vnjustly But for theyr name of Priests it is far otherwise They are truly and justly so called and that for these causes following First for that the Law whereto Mr. H. appealeth for theyr defence alloweth no other orders of Ministery in the land but of Deacons which is the way to the priesthood and of Priests so made and ordeyned by the Prelates Secondly because at theyr ordination the Archdeacon presenting them to the Lordbishop vseth these words Reverend father I present these men vnto you to be admitted to the order of Priesthood Thirdly for that the Prelates by whom they are ordeyned admitt them to no other office For after the Archdeacon hath presented them as is aforesaid then the Prelate speaking to the people sayth thus Good people these be they whom we purpose God willing to receyve this day vnto the holy office of Priesthood Fourthly because theyr book of ordination both in the title of it and els where throughout the book showeth they receyv no other office And therefore calleâ—h and accounteth them priests As doth also theyr book of common prayer and theyr other books of Articles and Iniâ—â—ctions almost iâ— every page Lastly because the most popish priests whether they have ben so made hereâ—ofore in England in â— Maryes dayes or els be so made at Rhemes or Rome or any sucâ— place in these daâ—es yet if they renounce onely those poynts of popery that this land hath reiected are receyved and retayned for priests without any new ordination to administer in these asemblyes to offer vp theyr prayers to deliver theyr SacrmeÌ„ts to them to preach to enter vpon any benâ—fice in the land to enioy the commodityes thereof and to performe the dutyes therevnto belonging Proof hereof we have seen not onely in â— Mary priests so retayned from the begining of her Maiestyes raigne vnto this day but also in divers popish priests of this age as Tirell Tither Nichols
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-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
read that Moses â—ezekiah Nehemiah Annah and others have so prayed and ben accepted of God 13. Christ hath given an expresse commaundement VVhen ye pray say Our father c. wherevpon I reason thus The commaundements of Christ are to be kept otherwise it is sinne therefore if Christ have here commaunded to vse these words in that number and order then whosoever pray at any tyme and vse not these words they sinne But already we have seen that the Apostles prayed and vsed not these words and yet sinned not And so no doubt do other the servants of God daily according to theyr divers occasions and conditions Not to speak here of the prayers which the preachers vse before and after theyr sermons neyther of theyr collects and other prayers besides this prescribed in theyr books Otherwise also every man that blesseth his table or sayth to another God be with you God blesse you God recover you good morrow good night or the like should sinne in this because he prayeth and yet saith not Our father etc. 14. Yet I doubt not but we may vse any of these aswell as other words applying them to our speciall case and necessity As we see that Christ prayed saying Father glorify thy Name And agayn O my Father if this cup can not passe from me but that I must drink it thy vvill be done Where we may learne by Christ who gave the rule how to vse it to witt not in a superstitious saying over these words but in praying according to this rule as our special necessities shall be whether we vse any of these words or other or pray with sighs that cannot be expressed 15. Finally therefore all such as have framed or receyved any other forme of Prayer but this onely which Christ hath taught offend against this rule and commaundement of Christ. And thus not we but they who have devised and follow other formes and books of prayer are those which deny and as much as lyeth in them disanull the Lords prayer â—EVEN QVESTIONS which have ben propounded to divers of the Mâ—inisters of these assemblyes with request that they would aunswer them directly and sâ—ncerely from the Scriptures Which also still is desired at theyr hands â— WHether the Lord Iesus Christ have by his last Testament given vnto and set in his Church sufficient ordinary offices with theyr calling vvorks and maintenance for the administration of his â—oly things and for the sufficient ordinary insâ—ruction guydance and service of his Châ—rch to the end of the world or no 2. Whether the offices of Pastors Teachers Elders Deacons and Helpers be those offices appoynted by Christ in his Testament as aforesaid Or whether the present ecclesiasticall offices of Archbishops Lordbishops Suâ—â—raganes Deanes Subdeanes Prebendaryes Channcelors Priests Deacons or half Priests Archdeacons Subdeacons Commissaâ—yes Officials Doctors Proâ—tors â—egisters Scribes Apparitors Parsons Vicars Curates Stipendaryes Dagrant preachers Chapleynes or howse priests Canons Petticanons Gospellers Epistlers Chaunters Virgerers Queristers Organ-players Churchwardens Sidemen Collectors Clerks Sertans and the rest now had in these Cathedrall and parishionall assemblyes be those offices appoynted by Christ in his Testament as is aforesayd or no 3. Whether the calling and entrance into these ecclesiasticall offices last aforesayd theyr administration and maintenance now had and reteyned in England be the maner of calling administration and maintenance which Christ hath appoynted for the offices of his Church aboue named or no 4. Whethere very true visible Church be not a company of people called and separated out from the world and the false worship and wayes thereof by the word of God and ioyned together in fellowship of the Gospell by voluntary profession of the faith and obedience of Christ And whether the ecclesiasticall assemblyes of this land be such or no 5. Whether the Sacraments being seales of rightuoesnes which is by faith may be administred to any other then the faithfull and theyr seed or in any other Ministery and maner theÌ„ is prescribed by Iesus Christ the Aposâ—le and high Priest of our profession And whether they be not otherwise administred in the Cathedrall and parishionall assemblyes of England at this day 6. Whether the book of common prayer with the feasts fasts holy dayes 〈◊〉 prayers and leiturgy prescribed therein and vsed in these assemblyes be the true worship of God commaunded in his word or the devise and inâ—ention of Man for Gods worship and service 7 Whether all Churches and people without exception be not bound in religion onely to receyv aÌ„d submit vnto that 〈◊〉 vvorship and order which Christ as Lord and King hath given aÌ„d appoynted to his Church Or whether any man receyv and joyne vnto another devised by man for the service of God And consequently whether they which ioyne to the present ecclesiasticall Ministery vvorship and order of these Cathedrall and parshionall assemblyes can be assured by the word of God they ioyne to the formeâ— ordeyned by Christ and not to the latter 〈◊〉 by 〈◊〉 for the 〈◊〉 and service of God ¶ Let him that readeth consider A table of some principall things conteyned in this treatise THe written word of GOD onely is to be the rule of our life and â—â—â—gion pag. 1. 4. How God accounteth the mixture of mans inventions with his ordinances in his worship pag. 115. The ordinances of Christ are to be kept notwithstanding the prohibition of Princes or any persecution to the contrary pag. 32. 71. 133. 136. Magistrates are to be obeyed in the lord not against the Lord. pag. 49. 71. 133. 136. Of the Christian Magistrates allowance or prohibition inreligion p. 1â— 133. No Prince Church or Nation can make that lawfull which Gods word maketh vnlawfull pag. 126. 133. Princes ought to abolish all false worship and ministeryes pag. 25. 105. 134. The worship Prelaâ—â— and other ministery of the Church of England is against the Prphecy Priesthood and Kingdome of Christ. p. 30 34. Christs person and office p. 28. 42. Whether the Church of Engl. in theyr constitution held Christ the onelâ— lawgiver to the conscience p. 15. False doctrines taught and allowed in the Church of Engl. p. 10. 11. 12. 13. Of the profession of the Church of Engl. p. 19. Antichristian corruptioâ—s yet remayning in the Church of Engl. p. 19. 75. Antichrists religion a mystery of iniquity p. 7. 19. 37. 115. The description of Antichrist out of 2 Thes. 2. p. â— and out of 1 Ioh. 4. 3. p. 28 35. Of Archbishops Lordbishops Archdeacons etc. p. 10. 52. 68. 75. 86. 88. 100. 108. 113. 117. 130 131. 136. 141. Of the Priests office in the Church of Eng. Sect. 7. 8. and p. 11. 33. 87. 105. The maner of entrance into it Sect. 9. and pag. 10. 100. 109. 119. Of the name Priests pag. 81. 94 99. The Priesthood of England compared with the popish and both of them with the Pastors office p. 98 105. The Deacons office in the Church of Engl.
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
29. c Mat. 18. 17. d Act. 21. 27. 28. 29. e Mat. 9. 11. and 11. 19 f 1 Cor. 5. 9 11. g Mat. 1â— 18. 19. 20. h Bilsons treatise of the perpetual government of the Church chap. 4. * Thus doth Bilson interpret those vvords of Christ Mâ—t. 18. 17. s Dan. 3. 14. t Col. 2. 5. v Pag. 57. 58. vv Ieâ— 17. 9. 10. Mat. 13. 40. 41. Mat. 18. 15. 16. 17. Gal. 5. 12. 1 Tim. 1. 19. 20. 1 Cor. 5. Chap. y Rev. 17. 4. 5. vvith Gen. 11. 9. * In the forme of Confession of faith vvherevnto all subscribe that are receyved to be schollers in the Vniversyt of Genâ—va z Rom. 9. 4. Act. 3. 25. and 13. 14. 15. 32. 33. Luk. 1. 8. 9. and 2. 31. c Mat. 8. 4. vvith Levit. the vvhole book a Act. 2. 40. and 13. 46. and 19. 9. b Act. 3. 17. and 13. 27. c 2 Thel 2 3. 10. Rev. 17 â— 2. d See foâ— this that vvhich is said in the beginning to the aunsvver to this third sectioÌ„ Pag. 61. 62. e Rev. 1â— 5. vvith Hos. 2. 2. 4. f Gal. 5. 1. vvith 1. 8. 9. aâ—d 5. 12. and 6. 12. g Rev. 14. 9. 10. 11. and 16. 10. 11 and 17. 1. c. h Deut. 30. 13. 14. i Pag. 67. 68. 69. k Gen. 6. 2 and 4. 26. vvith 2 Cor. 6. 17. 18. l Levit. 20 24. 25. 26. Ezra 6. 21. m Act. 2. 40. 41. and 19. 9. 2 Cor. 6. 14. 15. 16. 17. 18. n Rev. 18. 4 and 14. 9. 10 11. vvith 2 Thes. 2. 3. 4. 8. o 1 Cor. 14. 37. 38. * Section 10 p Iob. 14. 4. q Mat. 7. 16. r Maâ— 12. â— s Heb. 7. 11 c. t 1 King 12. 31. 32. 33. 2 Chron. 1â— 9. 10. Amos. 4. 4 5 and â— 10. 〈…〉 v Section 10. vv Section 3. Pag. 17. x Esa. 6. 9. 10. y Rom. 3. 8. z Tit. 11. 12. vvith Ephes. 5. 11. a 1 Tim. 5. 22. b Rev. 18. 4. c Admon to Parl. T. C. his replyes d VVhitg Bâ—idges Some etc. e Pag. 19. 30. 77. f Levit. 10 1. 2. 1 ChroÌ„ 13. 9. 10. g 1 Cor. 1â— 22. h Section 10. i Eph. 4. 11 12. 13. k 1 Cor. 12 5. 28. l Tim. 4. 3. vvith Exod. 20. 4. 5. Num. 15. 39. m 1 Thes. 5. 12. 13. Heb 13. 17. n Heb. 5. 4. 5. o Ioh. 10. 1. 5. p Ioh. 13. 20. Luk. 10. 16. q Ier. 23. 21. r 2 Tim. 1. 13. s 1 Tim. 6. 3. 5. 20. and 1. 3. 4. and 4. 7. vvith Gal. 1. 8. 9. Rom. 16. 17. 2 Ioh. 10. t 1 Tim. 3 14. 15. v 2 Tim. 2. 2. vv 1 Tim. 5. 21. and 6. 13. 14. 15. 10. x 2 Tim. â— 16. 17. y 2 Pet. â— 16. 1 Cor. 11 23. Gal. 1. 10 11. 12. z 2 Cor. 1. 24. a 1 Pet. 4. 11. and 5. 1 2. 3. b Ioh. 1â— 49. 50. c Mat. 2â— 20. d Esa. 29. 13. Maâ— 15. 9 â—ev 10. 1. 2. Col. 2. 18. 22. 23. * Exod 30. 7. 8. Deut. 33. 10. 2 Chron. 26. 18. f Num 16 40. 2 Chro. 26. 19 20. vvith Heb. 5 4. * Mat. 28. 18. 19. Ioh. 1. 25. 26. 33. 1 Cor. 1. 14. 16. 175. 1. aÌ„d 3. 5. 6. 9. vvith Ephes. 4. 11 12. g Book of common prayer in Private Baptisme h 1 Cor. 14 34. 35. 1 Ti. â— 12. i Book of ordering Priests and Deacons l D. VVhitg Last book against T. G. pag. 137. m Defence of eccles discipl against Bridges pag. 88. 89. n Admon to Paâ—li 〈◊〉 2. o Defence of eccles disc against Bridg. pag. 101. * Note that the speach is not of the temporary and extraordinary offices of Apostles Prophets EvaÌ„ge lists vvhich are ceased neyther of the Civill Magistracy vnto vvhich every soule even the Apostles if they vvere on earth aÌ„â— therefore much more all other vvhatsoever ought to be subiecct Rom. 13. 1. But the speach is onely of ecclesiasticall persoÌ„â— and that onely in the ordinary guydance of the Church q Mat. 28. 18. 19. 20. Ephes. 4. 11. 12. 1 Cor. 12 5. 28. 1 Tim 3. cap. and 5. 17. and 6. 13. 14. r Psal. 50. 16. 17. s Esa. 1. 1â— t Act. 14. 13 v Psal. 119 21. 128. Reâ— 9. 3. and 14. 9. 10. 11. * Henri Barrovv Iohn Grenvvood Iohn Penry Elias Coppin c. The exiled English Church in the lovv Countreyes The prisoners for this cause in London â—urrey Norvvich Bury Bristovv Leycester Northampton Sarisbury Iâ—chester Glocester c. x 2 ChroÌ„ 24. 22. Mat 25. 44. 45. 46. y Pag. 10. 11. 12. 13. z In Section 9. and 10 a 1 Cor. â— 17. b Mat. 7. 6. c Exod. 1â— 45. d Maâ— â— 17. e Ezech. 13 22. f 1 Cor. 1â— 21. g Mal. 1. 7. h 1 Cor. 1â— 16. i Book of oâ—dering 〈◊〉 c. k 2 Thes. â— 7. 9. 10. l Bridges in the firsâ— book m Adaâ—oÌ„to Parlia first and 2. treatise o Rev. 17. 3 q Rev. 14. 11. r Act. 24. â— and 28. 2â— s 1 Cor 3. 2â— t Act. 11. 26. v Act. 24. 14. vv Book of ordering Pâ—iests x In the same book y The forme and maâ—er of making aÌ„d coâ—secrating Bishops Priests and DeacoÌ„s z In Q Mary priests In Tirrell Tither c. a Exod. 28 1. Dent. 33. 10. vyith Le. 21. 1. Hos. 9. 4. Deut. 12. 11. 12. b Act. 14. 13. c 〈…〉 Admon to the Parliâ—â— trâ—atise 2. d In Secâ—on 6. and 7. e In the aunsvver to the 6. and 7. 〈◊〉 f Geâ— 26. 18. g Eph. 4. 11. vvith 1 Cor. 4. 15 h Hos. 2. 17. i Rev. 14. 9 11. k Rev. 15. 3. and 18 4. l Rev. 17. 1. and 18. 4 5. and 19. 2. m Foâ— proof of these particulars followvving vvherein the Popish aÌ„d English priests are compared together besides their constitution and practise vvhich alone vvere proof sufâ—â—cient see the Popes poâ—tificall and Portuis and compare vvith theâ— the Inglish book of ordering Priâ—â—â— aÌ„d Deacons and theyâ— book of Common prayer Also theyr Câ—noÌ„t Articles 〈◊〉 c n AdmoÌ„ to Parl secoÌ„d treatise 〈◊〉 1â— o See â— Thes. 2 3. 4. 8. Rev. 9. 3 and 13. 16. 17. and 14. 8 9. 10. 11. and 17. 1 5. and 18. 11. t Rev. 〈◊〉 16. 1. King 23. 5. c. Deâ—t 12. 2. â— 4. 1 Tim. 2. 2. Psaâ— 72. â— c. Rom. 〈◊〉 4. v 2 Thes. 2. S. Rev. 14. 6. 7. 8. and 17. 1. and 18. 20 23. vvith Ier 5â— 60 64. Rev 19. 〈◊〉 vv Ioh. 10. 5. Rev. 9 3. aÌ„d 14. 9. 10. 11. and 18. 4 Amoâ— 4. 4. â— and 5. 5. Num. 16. 〈◊〉 26. Maâ— 7. 15. Psal. 119. 113. 128. 2 Cor. 6. 14 1â— * Pag. 100. c. x Admoâ— to Parl. 2 〈◊〉 aâ—ise sect 14. y In the same book sect 20. z 〈◊〉 10. * That 〈…〉 of making and consecrating Bisshops Priest 〈◊〉 a Act. 6. 2. 4. Rom. 12. 8. 1 Cor. 12. 28. and 16. 1.
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
H. will not say that women therefore have the substance of the Ministery of whom the Scripture saith it is a shame for them to speak in the Church and therefore doth not permitt it vnto them but requireth of them to keep silence So far is it from accounting or allowing them to have the substance of the Ministery howsoever the Lawes of men allow them to performe some actionâ— thereof The same may be said of theyr Deacons who by the Law are appoynted also to administer Baptisme and having a licence to preach the word Yet have not their Deacons therefore the substance of the Pastors office though they performe some of the dutyes thereof By this then is evident that his reason is of no waight to prove that their Priesthood is the same in substance with the Pastors office because by Law such dutyes are required to be done of it as by the word are enioyned to the other As is sayd an office is one thing and the actions or dutyes of the office another Besides that it seemeth the Law at first supposing their Priesthood to be a lawfull office of Ministery did therefore enioyne it those dutyes to be performed thereyn Whereas now it being found to be vnlawfull and altogether vnheard of in the Churches of the Gospell neyther the injoyning nor the executing of those dutyes can make it of vnlawfull to become lawfull before God any maner way 3. But furthermore doth not the Law of the Land requier these same things of theyr Archbishops also And have they therefore the substance of the Pastors office How then will it be true which some of them hold and write that a Bishop is superior both in office and gifts to a Pastor or as others of them have proved by divers reasons against Bridges that Archbishops and Lordbishops are neyther Pastors nor Teachers Nay moreover that they rob Christs Church of lavvfull Pastors and that these theyr offices be Antichristian Divelish and contrary to the Scriptures Or if the Archbisshops have the Pastors office among them what is become then of all the rest of the Ministers of the Land For by this meanes there should be but two Pastors in the Land seyng there are but two Archbishops Or if the Lordbishops be the Pastors then are there but twenty fower Pastors or thereabout in the Land and what be the offices then of theyr inferior Priests Or if the inferior Priests be the Pastors as seemeth by this writing to be intended then what office in the Church have theyr Lordbishops Archbishops Archdeacons aÌ„d the rest of the Clergy among them Which is needfull to be considered seing themselves have written according as the truth is that our Saviour Christ hath appoynted in the ordinary guydance of the Church no office to be exercised by any one * ecclesiasticall person greater then the office of the Pastors and hath also made these all equall in every respect of ministery iurisdiction and power Whereas it is far otherwise in the Prelacy of theyr Archbischops Lordbishops and the rest having and exercising iurisdiction and power over the inferior priesthood and ministery of the land Fourthly although the word of God lay the dutyes aforesaid vpon the Pastors of the Churches of Christ yet it requireth them not at the hands of this Priesthood or any other false ministery whatsoever Therefore is it not materiall though the lawes of all the nations vnder heaven should enioyne these dutyes vnto them so long as the word of God which is the word of truth and onely rule of religion requireth them not at theyr hand Iesus Christ the Lord and King of his Church as he gave vnto it the holy things of his word prayer Sacraments etc. so hath he also given his own Ministers for the administration thereof according to his Testament At the hands of Antichrists priesthood or any other false ministery he requireth it not But rather vnto all such he saith What hast thou to do to declare myne ordinance that thou shouldest take my covenant in thy mouth seing thou hatest to be reformed and hast cast my words behind thee And agayn to such he saith Who requireth these things at your hands If Iupiters priest of whom we read in the Acts of the Apostles or if Mahumets priests now in Turkey should by the lawes of theyr nations be enioyned and therevpon should execute the ministery of Gods word Sacraments and censures would it follow therefore that such priests had the substance of the Pastors office And why then should this priesthood of Antichrist have more priviledge then those seing the word of God hath layd these dutyes no more vpon it then vpon the other but hath left them all with theyr followers and adhereâ—ts vnder the curse Fiftly let him tell vs whether by this reason of his theyr â—umbe dogs vnpreaching Ministers substitutes non resideÌ„ts and such like among them must not be accoounted also to have the substance of the Pastors office seing they have all of them one and the same priesthood and seing the Law at theyr ordination enioyneth the same things to them all 〈◊〉 Sixtly where he saith theyr Priests are enioyned at theyr ordination to preach the word administer the Sacaments and exercise discipline If it be asked by whom they are ordeyned hereunto he must aunswer by the Prelate a Lordbishop or his Suffragane for so besides theyr practise it is required by the law he alledgeth And then must he eyther bring warrant for this from the Scripture which can not be done or els he is even in this respect never a whiâ—â— the nearer For vv if they speak not according to the Law and Testimony the light is not in them But to let passe theyr entrance and ordination till fitter occasion hereafter let vs in this place a litle observe theyr dawbing and deceitfull hiding of most filthy abominatioÌ„s vnder these generall termes of preaching the word ministring the Sacraments aud executing the censures aud discipline Theyr Priests he saith must preach the word Well but with what limits must they do this Theyr 〈◊〉 Statutes and Articles will tell you They must not speak against the Prelacy or other ministery of the Land nor against theyr book of common prayer though it be taken onâ— of the Popes portuis nor against theyr ecclesiasticall courts of Arches Facultyes Commissary courts suspensions excommunications absolutions degradations or any other theyr ecclesiasticall procedings And may not any popish priest I pray you thus preach the word at â—ome being hedged in with such limits aÌ„d cautions But what if any of our English priests do from Gods word preach against any the aforesaid abominations or the like Will the authority of the word which he saith they are ordeyned to preach heare this out among them No Uerily But they shall by theyr lawes and Canons be suspensed sileâ—â—ed deprived and degraded by the Prelates of whom they took aÌ„d vnder whom
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
Aunswer to Section 9. RAther by that which hath ben said we have seen such an agreement of theyr Priesthood and Law thereof with the popish Law and priesthood and such a disagreement of them both from the Law of God and Pastors office prescribed theyrin as it can not but be discerned of all whose eyes are not blynded that both the Pastors office differeth as much from theyr priesthood as light doth from darknes and that theyr Priesthood in nature and substance agreeth with the popish as daughters of one mother and fethers of one aÌ„d the same wing Now whereas in the next place Mr H. cometh to their ouward calling to that office of Priesthood and therein refereth vs to theyr book of ordering Priests aÌ„d Deacons that we might peruse and so compare together theyr law with the Law of God it is straunge to see how they do theÌ„selves discover theyr own shame even when they labour most to hide it For if any would go about to lay open the filthynes of theyr abominations which in the calling to theyr ministery they have taken out of the whores cup of Babylon it can no way better be done then by comparing that book of theyrs whereto he referreth vs with the book and Law of God on the one hand and with the Popes pontificall on the other Evidence whereof we have seen sufficient in the comparison handled before and need not repeat it Yea theyr own consciences are so convinced herein as themselves have confessed and publisht it in admonition to the Parliament that theyr Pontificall thus they call theyr book whereby they conserate Bishops and make Ministers and Deacons is nothing els but a thing word for word drawen out of the Popes pontificall wherein he showeth himself to be Antâ—christ most lively And moreouer that they haue an Antichristian Hierarchy and popish ordering of Ministers straunge from the word of God and the vse of all vvel reformed Churches in the world Let these things then be layd together aÌ„d well weighed Now they would perswade vs that theyr calling to the Ministery is according to the Law of God Heretofore they published as the truth is that they have a popish ordering of ministers straunge from the word of God Now they would beare vs inhand that they have the substance of a true calling according to the ordinance of Christ Heretofore they said and truly that theyr making of Ministâ—rs is taken out of the Popes pontificall wherein he showes himself to be Aâ—tichrist most lively Is it not lamentaâ—le to see these men thus turne the truth of God into aly as if Antichrists apostasy were now sodenly become Gods ordinance or the Popes pontificall were all one with the Testament of Iesus Christ Besides this is it not straunge that in this very letter Mr H. should so forget aÌ„d contradict himself as here to say theyr Law agreeth with the Law of God as tovvching the substance of a true calling to the Ministery aÌ„d yet afterward accounting right ordination to be a substantiall part of true calling to affirme that the povver of ordination is by act of Parliament committed to the Prelates and that by the Lavv of God the Prelates are not capable of that povver and authority Is it possible to make these things accord together But because they feare not to deale thus doubly in the matters of God Let vs besides that which hath ben sayd yet a litle more examine theyr maner of calling to the Ministery even by that book of theyrs which he would have vs peruse as being agreable to the Law of God and see if God do not by themselves vncover theyr nakednes and make his truth which they would hinder yet more abound through theyr vntruth vnto his glory It were long to stand vpon all the particulars which out of that book to this end might be alledged and this writing is already much langer then at first I purposed I will therefore but give a tast of some by which you may perceyv what smack the rest have And first the very title of the book as a mark in the forehead evidently showeth the vnlawfulnes both of theyr office and of theyr entrance into it It is called thus The forme and maner of making and consecrating Bishops Priests and Deacons Now if these offices and this maner of entrance were appoynted in the Testament of Christ what need or vse were there of this book and forme of theyrs But because they follow not the book of God aÌ„d the forme prescribed by Christ therefore have they framed to themselves this book and forme out of the Popes pontificall and termed it as aforesayd Now as is the title so be also the contents of that book By it as likewise by theyr practise it appeareth that theyr first office of Ministery is the Deaconship not that auncient office of Deacons appoynted by Christ but a meer invention of mans brayne and Antichristian For first that office is not imployed according to Christs ordinance in gathering and distributing the Churches benevolence but contrary to the word of God in reading theyr books of common prayer and Homilyes in administring Baptisme assisting the Priest in divine service and with the Prelates licence in preaching the word Secondly at theyr entrance and calling into that office they must be presented by an Archdeacon an Antichristion officer or his deputy Thirdly they must promise reverend obedience to theyr Ordinary and other chief Ministers of the Church that is to the Lordbishop of the Dioces to the Archbishop Archdeacon Chauncelor Commissary and the rest of that sort whose offices also are Antichristian Fourthly they must be ordeyned by a Lordbishop or his Suffragane whose office likewise is of Antichrist Fiftly they must receyv the Communion with the Lordbishop that day they are ordered And thus must they testify that they arâ— of the same â—aith and body with the Prelates who are knowen to be deadly enemyes of the truth and persecuters of the people of God Sixtly in stead of true prayer there must be sayd or sung the Letany and Suffrages with the Communion of the Day and a number of Collects and stinted prayers borrowed from the Papists Finally there must be read a Gospell and Epistle as they call theyr shredding of the Scripture in which they abuse and pervert the word of God falsely fathering vpon the Apostles an office of Deaconship which they never ordeyned that is a Deacoâ—ry whose dutyes they assigne to be to read publike prayer to baptize to assist the Priest in divine service and to preach being licensed therevnto Whereas neyther in the Apostles example nor doctrine any such dutyes are layd vpon the Deacons but such as are directly opposed to the Ministery of the word and prayer that is the having charge of the poore and Church treasure Besides that into that office of Deacons prescribed by the Apostles there is no such entrance as is aforesayd but a
his Church for trying aÌ„d chusing their own Ministers according to the rules of his TestameÌ„t Is it possible that they which staÌ„d in subjectioÌ„ to Antichrist should also be the freemen of Iesus Christ Or that the priviledges of Christs Church should belong vnto and be found in the Synagogues of Antichrist Christ aÌ„d Belial caÌ„not agree together 2. But yet further what choyse aÌ„d allowaÌ„ce is it that they pretend to have of the people Is it not a secret gathering of the coÌ„seÌ„t of some few in the towne or parish And caÌ„ this interest them to the charge of the soules of the whole towne or parish wheÌ„ most of them neyther give theyr consent nor have it asked But it may be he will say they dare not trust any herein but some few or that they account them not to be godly mynded Yet dare they Minister the Sacraments to them all and receyv them and theyr seed as members of the Church and take maintenance from them as from the Church Is this to walk vprightly before the Lord and to go with an even foot to the truth of the Gospell 3. But be it that all the people gave theyr consent yet whom and whereto do they chuse Chuse they not one that eyther is already or before he can minister to them must be made Deacon or Priest or both by a Lordbishop who also must in that Ministery administer to them theyr holy things according to theyr book of Common prayer and other theyr Canons and constitutions Now that such a choyse and approbation is a substantiall part of true calling who ever can perswade or be perswaded 4. Or doth theyr Law appoynt and allow this choyse and approbation of the people for lawfull and sufficient Who is it that knoweth not the contrary For whether it be had or not the Law requireth and they must have theyr ministery from the Prelates and when they take cure of soules the Patrones presentation and the Prelates induction into the benefice And this onely is that which standeth for sufficient in theyr Law and constitution Hence therefore agayn appeareth even by his own assertion contrary to that which before he would have proved that the Lavv appoynteth not the substance of a true calling to the Ministery neyther agreeth vvith the Lavv of God therein forasmuch as not onely it appoynteth not the peoples choyse which Gods word requireth but in stead thereof enioyneth presentatioÌ„ by a Patrone be he Papist Atheist or whatsoever and induction by a Lordbishop which God never commaunded but was and is retayned from the Popes Canons custome and pontificall 5. Moreover if the peoples choyse and approbation be the true choyse and calling as here he graunteth why then do they take that other of the Patrones and Prelates never appoynted by Christ but forged by Antichrist Is it because they would have all men know that in theyr constitution the man of sinne is exalted above God and his holy ordinances Or because they would have it seen of all that they set theyr thresholds by Gods thresholds that they may defile his Name Will they never learne that Christ and Antichrist light and darknes cannot have fellowship and concord together To end this poynt then seing the peoples choyse by his own confession is a substantiall part of true calling to the Ministery and this is to be vnderstood of such people onely as be the true visible Churches of Christ and theyr people in theyr estate can not by the word of God be accounted such but in deed to stand in spiritiall slavery to Antichrist it is evident they neyther have nor as they stand can have the substance of a true calling to the Ministery of the Gospell of Christ. Towching the last substantiall part he assigneth which is a right ordination into theyr office if he meane of that which is had from the Prelates which onely the Law appoynteth how will he prove it to be a substantiall part of true calling to the Ministery Specially it being no ordinance of Christ but part of Antichrists apostasy as hath ben showed before and seing also the power of ordination is such as by the Law of God the Prelates are not capable thereof as him self here graunteth and affirmeth in playne words If he meane of some other besides to be had among them not from the Prelates but from some of theyr forward Preachers then first he is to mynd that here agayn he crosseth himself beause making this a substantiall part of true calling and the Law not appoynting it as it doth not it followes herevpon that the Law prescribeth not the substance of a true calling to the Ministery Which before he affirmed 2. Agayn if this be so what becometh of all the Ministers in the Land that have not this other ordination but that onely of the Prelates and Priests present as the Law appoynteth neyther have the choyse of the people nor examination and allowance of the Learned aÌ„d godly he speaketh of All such by his own account have not the substance of a true calling and therefore cannot be true Ministers for these three he saith are substantiall parts thereof Now in the Land there be an hundred of these for one of the other Is not theyr Ministery think you well holye vp by this meanes 3. Nay and what one of them all that pretend to have this other dare stand forth before theyr LOrds the Prelates and avowâ—h theyr Ministery by vertue thereof When they come before them they can show theyr letters of Orders receyved from them howsoever before theyr followers to mislead them they colour the matter otherwise 4. Furthermore have not these forward Preachers themselves receyved theyr Ministery from the Prelates and retayne it still vnto this day How then can a right ordination possibly be had from such Who can bring a cleane thing out of filthynes Is it possible that a lawfull ordination should be had from the Ministers and apostasy of Antichrist Eyther is this vtterly to leave aÌ„d forsake which we ought or is it not rather still to cleave vnto and retayne which vnder payne of damnation we may not the Ministery and abominations of Antichrist that sonne of perdition It remayneth then that theyr calling to the Ministery being examined by these particulars which Mr H. himself hath here assigned to be substaÌ„tiall parts of a true calling they neyther have neyther whiles they thus stand caÌ„ have a true calling to the Ministery of the Gospell Thus well hath he reasoned for theyr calling and aunswered the obiectioÌ„ framed by himself Now in his writing there followeth another obiection with his aunswer therevnto Whereyn he pleadeth agayn with as yll successe as before The obiection is this that it is affirmed they come in by the Bishops who are the limmes of Antichrist The obiection suerly is of waight and had need be soundly aunswered For if the Prelates be the limmes of
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
the Name of God Herevpon it is that all the prayers recorded in the Scriptures which the men of God vpon â—o many severall occasions have offred vp vnto him are comprised in and may be reduced to this forme of prayer although they did not vse the very syllables and frame of words here set down By which also may be gathered both that this is a most absolute forme and â—â—le of prayer and that the right vse of it is to conceyve and frame all our prayers according to this rule and not to be bound to vse this number of words as many now a dayes in theyr ignorance and superstition do imagine If it be obiected that Christ said VVhen ye pray say Our Father c. and therefore that we ought in prayer to repeat these words I aunswer first that the Scripture showeth his meaning was not at all to bynd vs to the vse of these syllables but that in prayer and thanks giving we should follow this direction and patterne which he gave So we read in Mathew that Christ said After this maner pray ye and not as men now would habeit Say ouer these vvords 2. Secondly seing this is an absolute forme of prayer wherein is no want or vayne repetition if Christs meaning were to bynd vs to the vse of these vvords why then should we vse any other why should we not allway vse these and these onely Yea what els were it but vayne bavling and intolerable presumption to put other prayers in stead of this which is so absolute and perfit 3. Thirdly it is to be mynded that this forme of prayer being recoâ—ded in two places of the Scripture there neyther is all the same worde nor the same number of words mentioned in both places Now then according to which of these two must we say it If according to Luke his recording of it then shall we offend against that of Mathevv and contraily if we 〈◊〉 tâ—ed to the number and order of the words as they are set down 4. As God in giving the Morall law albeit he did fully and shortly â—eclare his will in those ten Commaundements yet did not dynd the Prophets and Priests in theyr Ministery to vse those very words but as occasion required according vnto them to show the people what then ought to do or leave vndone so Christ also giving this foune of prayer aâ—beit therein he hath fully and shortly taught vs all things needfull for prayer yet hath not bound vs in calling vpon GOD to vse these vvords but in all things according to this rule to make our requests vnto God with giving of thanks 5. It is without question that the Apostles vnto whom this rule first was given were carefull to keep it according to the true meaning of Christ But they neyther tyed themselves to the sevvords but alway prayed as they had severall occasions according to this rule neyther wheÌ„ they wrote vnto others concerning prayer did they ever teach them to say over the Lords prayer which doubtles they would have done if they had so taken the will of Christ to be but they taught and exhorted them still according to theyr necessityes and occasions in all things to show theyr requests vnto God in all maner prayer aÌ„d supplication in the spirit with giving of thanks and herevnto to watch with all perseverance because this is the vvill of God in Christ Iesus 6. If the Apostles had ben bound or might have tyed themselves to these or any other set forme of words then had they not given a sufficient reason who in this respect with other it was not meet they should attend vnto the Deacons office because they would give themselves as to the ministration of the word so also vnto Prayer For it had ben easy for them eyther to have said by rote or to have red oâ—t of a book this or any other set forme of prayer 7. They which think Christ hath tyed vs to say these vvords and that such saying of the words is true prayer must reconcile herewith the Apostles speach when he saith VVe knovv not vvhat to pray as vve ought but the spirit it self maketh request for vs vvith grones that can not be expressed These men it seemeth would aunswer Yes we know what to pray to witt the Lords prayer which conteyneth whatsoever we need to aske And what then need the Spirit to teach vs what to pray as we ought 8. The Apostle speaking of prayer in a straâ—nge tongue saith thus VVhen thou blessest hovv shall he that occupyeth the roome of the vnlearned say Amen at thy giving of thanks seing he knovveth not vvhat thou speakest Now if they had beÌ„ tyed to the vse of the words of the Lords prayer or to any other set sunted words they might have aunswered Yes we know what he saith when he prayeth or giveth thanks It is the Lords prayer or some stinted prescribed prayer which we know aforehand and therefore vnto it though it 〈◊〉 spoken in a straunge tongâ—e we can say Amen 9 If the saying over of these or of any friend words were true prayer then might a man have his prayers by rote or carry them in his pocket or â—â—y them at the book bynders shop etc. Which were straunge to imagine of true prayer which is the work of Gods spirit in our hearts teaching and enabling vs to powre out our soules vnto God in all necessityes and occasions and so to offer vp spirituall sacrifices acceptable to God through Iesus Christ. 10. Whenas Christ promiseth that our heavenly father will give the holy Ghost to them that aske it of him And els where speaking of the destruction of Ierusalem saith Pray that your slight be not in the 〈◊〉 and the like these things being to be prayed for aâ—d yet these words not set down in that forme of prayer showeth that Christ hath not tyed vâ— to repeat over those words but to pray after that rule according to our wants and occasions 11 The words are so generall as vnles they be some way opened and particularlâ— applyed divers men will diversly vnderstand them For example if these words Thy kingdome come be vsed onely in generall without any explication the Papist vnderstandeth them of the advauncement of Gods kingdome in and by theyr religion the Protestant vnderstandeth and intendeth them of the cleane contrary And so in the rest Neyther can any man for himself vse them aright without some speciall application to his particular estate and occasion because no one mans faith and vnderstanding can atteyne vnto all things needfull for all occasioins tymes and persons as those words do comprehend 12. If these words Say yee c must be taken and pressed according to the letter then would follow that in prayer we should alway speak with the tongue Whereas there is prayer often in the spirit alone without any words or disâ—inet voyce at all As we
17. 1. c. aÌ„d 9. 3. compared vvith Heb. 7 12. Rom. 12. 7. 8 Ephes. 4. 11. 12. 1. Tim. 5. 17. a 2. Thes. 2. 7. Rev. 17. 5. b Heb. 3 1 2. 3. c Num. 16. 1. 2. 3. c. d Leâ— 10. 1 2. e 2 King 16. 10. c. f 2 Chron 26. 18. 19. g 1 Sam. 15 22. 23. h 2 Theâ— 2. 3. 4. Rev. 17. 4. 5. i Dan. 7. 8 25. k Rev. 13. Cap. and 9. 7. 8. 9. 10. 11. l Dan. 8. 10. vvith Rev. 6 13. 14. and 13. 7 m Dan. 8. 11. â—ithâ— 2. Thes. 2. 4. n Dan. 11. 31. and 8. 11 〈◊〉 Rev. 13. 6. 15. y 2. Thes. 2. 10. 11. z In the aunsvver of the second section Pag. 6. 7. 8. a Heb. 5. 9. â—oh 3. 36 vvith Matth. 28. 20. 1. Tim. 6. 13. 14. b Rev. 14. 9. 10. 11. Psal. 119. 21. vvith Exod. 20. 4. 5. 〈◊〉 c 1. Tim. 4. â— 2. 3. c Pag. 10. 11. 12. 13. d Pag. 7. 22. 23. 26. d 1 Ioâ— 2. 22. and 4. 3. and 2 〈◊〉 7. e 1 King 19. 16. f Exod. 29 1. 7. 21. Lev. 8. 12. 30 g 1. Sam. 16. 1. 13. h Act. 2 36 and 18 28. Heb. 1. 9. Ioâ— 3. â—4 â—sa 11. â— aÌ„d 61. 1. i Heb. 5. 4. 5. 9. Esa. 4â— 6. k Act. 3. 22. 23. 24. Esa. 55. 4. Ioh. 1. 18. and 4. 25. and 15. 〈…〉 17. 5. Hebr. 2. 3. l 〈◊〉 7. 1â— 24. and 9. and 10. â—â—pit Psalm 110. 4. Rom. 8. 3â— m 〈◊〉 2. 6. 1â— and 110. 1. Esa. 9. 6. 7. Act. 2. 36. and 5. 3â— and 17. 7. 1 Co◠〈…〉 1. 5. and 19. 16. Mat. 28. 18. 19. 20. n Beza his notes vpon 1 Ioh. 4. 2. 3. and vpon 1 Ioh. 2. 22. and 2â— Ioh. 7. o VVhâ—â—g defence against T. C. pag. 658. p Ibid. pag 389. q RemoÌ„st cap. 1. pag. 11 r The forvvard preachers aÌ„d professors s Dâ—clar of Eccles. discrip pag. 8. and 9. DemoÌ„str cap. 1. T. C. first and second reply v Deut. 18. 18 19. vvith Act. 3. 22. 23 vv Ioh. 13. 36. vvith Psal. 2. 12. x Heb. 5. 9. y Rom. 1. 5. and 16. 26. Heâ— 11. 4. 5. 6. 7. 8. c. 1. Pet. 2 4. 5. 6. 7. 8. 9. z Mâ—t. 28. 1â— 19. 20. a 1 Cor. 4. 17. et 11. 1. 2. 23. et 12. 5. 18. 28. et 14. 33. 37. Col. 2. 5. Gal. 1. 11. 12. Eph. 4. 11 12. Tit. 1. 5. Act. 14. 23. et 20. 17. 27. 28. 1 Pet. 1. 13. et 5. 1. 2. 3 4. 12. b 1. Tim. 6 3. 4. 5. 13. 14. Col. 2. 8. 18. c. 1 Cor. 14 37. Ephes. 4. 11. 12. 13. 14. 15. 2 Thes. 2 1. 2. 3. Act. 20. 17. 27. 28 29. 30. 31. 32. Iudâ— ver 3. Gal. 1. 8 9. Rev. 22. 18. 19. c Demâ—ns cap. 1. pro. 1. d Admon to the Parl. T. C. first and secoÌ„d reply Sermon on Rom. 12. e Epheâ— 1. 7. and 5. 2. Col. 1. 20 Heb. 9. 28. Rom. 8. 34 1 Ioh. 2. 2. f Heb. 7. 25 and 9. 24. Rom. 8. 34. 1. Ioh. 2. 1. 1. Tim. 2 5. g Rev. 14. 9 Num. 16. 40. Ezech. 44. 7. aÌ„d 2. Ioh. 7. compared vvith Ephes. 4. 11. 12. h Lament 1. 10. Ezech. 16. 19. and 22. 26. Ier. 23. 17. 2. Cor 6. 14. 15. 16. compared vvith 1. Pet. 1 18. 19. Math. 7. 6. i Admon to Parliam treatise 2. section 14. 15. 16. 17. 20. k A playne declaration of Eccles. discip pag. 172 T. C. first â—eply pag. 167. l VVhiâ—g defence against T. C. pag. 176. 178 639. 646. m Book of ordering Priests Anâ— book of common prayer n Heb. 7. 11. 12. 24. and 10. 11. 12 13. 14. o Admon to Parliam â—â—eatise 2. p Rev. 1. 6. and 1. Pet. 2. 5. q Esa. 29. 13. Mat. 15. 9 Deut. 12. 30. 31. 32. Ier. 7. 30. 31. Mal. 1. 7. 8. Rev. 22. 18. 19. r 1 Peâ— 2. 5 Heb. 13. 15. Rev. 8. 3. 4. s Admon to Paâ—liam treatise 2. and T. C. first reply pag. 131. c. t Luk. 19. 27. and 22. 25. 26. Mal. 1. 6. mat 28. 20. vvith Ephes. 4. 8. 11 12. Rom. 12. 7. 8. 1. Cot. 12 5. 18. 28 and 9. 14. 1 Tim. 3. cap. et 5. 17. and 6. 13 14. 15. 1 â—et 5. 1. 2. 3. 4. Act. 6. 2. 3. 5 and 14. 23. also 2 Thes. 2 3. 4. Rev. 9. 3. 7. 8. 9. 10. 11. and 13. 11. 16 17. and 14. 9. 10 11. 12. v Pag. 30 vv 〈◊〉 of Eccle. discip p. â— 9 x Seâ—â—â— on Rom. 12. pag. 17. y 〈◊〉 cap 1. reason 13. z Admon to Pâ—lias treaâ—ise 2. Artic. 3. a Declar. of ecclâ— discip Pag. 70. b Sermo 1 on Rom. 12. p. 33. 34. 65. 66. 67. 72. â—3 c 〈◊〉 of eccles discip pag. 15. d Demâ—s inpreâ— to sâ—pposed Gover. e De monstr iâ— prâ—â—f to the Reader f DemoÌ„stra in 〈◊〉 pâ—eefâ—ce a foresaid g Rev. 13. 5. 6. h Rev. 17. 1. â— and 13. 16 17. i Rev. 14. 8 and 17. and 18. cap. k Rev. 14. 6. 7. aÌ„d 11. 15. and 19. chap vvith 2. Thes 2. 8. and 1. Coâ— 15. 24. 28. l Rev. 1â— 5. 6. m Pag. 22. 23. n Lev. 22. 31. 32. Act. 26. 9. 1â— vvith 2 Thes 2. 4 mal 1. 11. 12. o 1 Tim. 3. 15. Lev. 26. 11. 12. Ezecâ— 37 26. 27. 2 Cor. 6. 16. p Psal. 83. 3. vvith Phil. 3. 20. Rev. 11. 19. and 12. 17. Luk. 21. 27. 28. n Rev. 1â— 11. o Rev. 13. 16. p Rev. 13. 10. 15. 17. g Rev. 9. 3. 7. 8. 9. 10. Here see the note vpoÌ„ the third verse of this chapter in our great English Bibles h Rev. 9. 11 q Rev. 17. 1. 2. aÌ„d 18. 3. r Rev. 17. 3. and 14. 11. s Rev. 17. 4 and 14. 8. t Rev. 17. 7 and 1. 9. 2. and 20. 4. v Rev. 17. 5 vvith Ezech. 16. 44. vv Rev. 17 5. vvith 2. Thes. 2. 7. x Rev. 3. 18 y Rev. 17. 1 3. vvith a. Thes. 4. 8. o pag. 1â— 11. 12. 13. z Beza against Saâ—avia cap. 25. pag. 193. a Maâ— 1. 24. and 5. 7. b 2. Thes. 2. 9. c Mar. 1. 25 d Rev. 18. 4. and 14. 9. 10. 11. e 2. Coâ— 11 14. f Vers. 15. g Ioh. 10. 2. 7. 9. h Gal. 1. 1. Amoâ— 7. 15. i Act. 6. 3. 5. and 14. 23. and 20. 28. Eph. 4. 11. 12. 1. Tim. 3. Chap. Tit. 1. 5. 6. c. k Book of ordering priests and deacons l In the aunsvver to the sixt â—ight and ninth sections m AdmoÌ„ to Parliam â—reatise 2. sect 16. n Ioâ— 10. 2 o Eâ—serchome 1â—5 p Diates â—huras q Ioh. 10. 1 r Anaâ—ainâ—n s Ioh. 10. 1. 8. t Ver. 5. v Ver. 8. vv Ioh. 10. 2. x Mat. 16. 18. y Pag. 28. etc. In the explication of 1 Ioh. 4. 2. z 1 Cor. â— 11. 1 Pet. 2. 6. 7. 8. a Mat. 7. 24. 25. 26. 27 b Pro 9. 1 and 31. 10.