out of the Popes Pōtificall where their abuse of scripture to that ende their Collects Pistles c. may be scone 44 Their making and being made Priestes with blasphemie the Prelates saying to them whom they make Priestes Receiue the Holie Ghoste whose sinnes ye forgiue they are forgiuen c. 45 Their confoundinge of Ciuill and Ecclesiasticall offices and authoritie in Ecclesiasticall persons 46 Their reteyning and vsing in their publike worshippe the Apocrypha Bookes whiche haue in them diuers errours vntruethes blasphemies contradiction to the canonicall scriptures 47 Their stinted prayers and Leitourgie taken out of the Popes Masse booke with the same order of Psalmes Lessons Collectes Pater Nosters Pistles Gospels Versicles Responds c. 48 The Crosse in Baptisme 49 The Hallowed Ponte Questions to the Infants at Baptisme 50 The Godfathers and Godmothers promisinge that the childe doeth beleeue forsake the Deuill and all his workes c. 51 Weomans baptizinge of children which main teyneth that heresie that the children are damned which dye vnbaptised 52 Their howselinge of the sicke and Ministring the communion to one alone 53 The Ministring it not with the wordes of Christes institution but with other taken out of the Popes Portuis 54 Their selling that Sacrament for two pence to all commers 55 The receyuing of it kneeling which maketh it an Idoll and nourisheth that heresie of receyuinge their maker of worshipping it c. 56 Their Ring in Mariadge making it a Sacrament all signe and Mariadge an Ecclesiasticall action thereby nourishinge the Popishe heresie that Matrimonie is a Sacrament 57 Their praying ouer the dead makinge it also a parte of the Ministers duetie and nourishinge the heresie of prayer for the dend 58 Their churching or purifying of Women then also abusing that Scripture The Sunne shall not burne them by day nor the Moone by night 59 Their Gang weeke and prayinge then ouer the corne and grasse 60 Their forbidding of mariage in Gang weeke in Aduent in Lent and on all the Ember dayes which the Apostle calleth a doctrine of Deuils 1 Tim. 4.1 2 3. 61 Their Sainctes Angells and Apostles dayes with their prescript seruice 62 Their fastes and abstayning from fleshe on their Eaues on Frydayes Saturdayes Ember dayes and all Lent through 63 Their dispensations from the Prelates courts of Faculties to eat fleshe at these tymes Which dispensations also haue this wholesome caluse in them sana conscientia that is with a safe conscience plainelie shewing that they make it a matter of conscience This is another doctrine of Deuills noted in the scripture before alleadged 1 Tim. 4. 64 Their Dispensations in like manner to marry in the tymes among thē forbidden which are noted before 65 Lycenses from the same authoritie to marrie in places exempt 66 Dispensations also from thence for Boyes and ignoraunt fooles to haue benefices 67 Dispensations likewise for Nonresidents 68 For hauing Two Three Foure or more benifices euen tor quot that is to saye as manie as a man will haue and can gette 69 Tollerations 70 Patronages of and presentatiō to benefices with buying and selling of aduousons 71 Their institutions into benefices by the Prelates their Inductions Proxes c. 72 Their suspensations absolutions degradations depriuations c. 73 The Prelates Chauncellours and Commissaries courtes hauing power to excommunicate alone to absolue 74 Their penance in a white sheete 75 Their commutation of penance and absoluing one man for another 76 The Prelates confirmation or Bishoping of children to assure thē of Gods fauour by a signe of mans deuising 77 The standing at the Gospell 78 The putting off the cap and making a legge when the worde Iesus is read 79 The ring of peales at burials 80 Beadmen at buriah hyred Mourners in mourning apparell 81 The hanging mourning of churches heerses with black at burials 82 Their absoluinge the dead dying excommunicate before they can haue as they say christia buriall 83 The Idoll Temles 84 The Popish vestiments as Rochet Horned cap Tippet the Surplise in parishe Churches Cope in cathedral churches 85 The visitations of their Lord Bishops and Archdeacans 86 The Prelates Lordlie dominion reuenues and retinew 87 The Priestes maintetenance by Tithes Chrismes offrings c. 88 The othes ex officio in their ecclesiasticall courts making men sweare to accuse them selues 89 The Church Wardens othe to present to the Prelates all the offences faultes and defaults committed in their Parishes against thir Articles and Iniunctions 90 The Prelates rulinge of the Church by the Popes cursed canon lawe 91 Finally their imprisonning banishing such as renounce and witnes against these abominations a foresaid and the rest yet retayned among them Thus being constreyned we haue repeated and reckoned vp diuers of the Antichristian enormities still remayning practised in their church By which the Reader may better see and iudge both of the sleightnes of their answere in this place and of the blacke constitution of their church As also comparing these and the booke by him alleadged togeather it may hence appeare that our speach is proper and fitlie declaring their estate when we saide they ioyne Christ and Antichrist togeather And therfore his answere in this place to be friuolous and of no weight Next he commeth to the proofe of our Proposition which was confirmed by these scriptures 2 Cor. 6.14 15 16. with Ezek. 43.8 2 King 17 33 34 40 41. The Proposition which we proued by these Scriptures was this That which ioyneth Christ and Antichrist togither can not make a true Christian. Nowe let euen the aduersaries them selues iudge Whether these Scriptures doe not so euidentlie proue this Proposition as none can denie it but such as are Wilfully blinded and striue against the light of their owne cōsciences But what saith he of these scriptures here alleadged Forsooth That they are wholy mismatched And why so Because the ioyninge there forbidden is vnto such Idolatrie as can not stande by any meanes with Christian faith and breaketh most directlie the First commandement whereas their transgression is but against the Seconde and may stande with true faith as he supposeth in Cranmer c. First this answere of his concerneth our Assumption whereas those scriptures were the profe of the Proposition But to let this passe let vs consider the answere it selfe howe worthy and clerk like it is These scriptures he saith forbid ioyning to such Idolatrie as can not stande with Christian faith and breaketh most directlie the First commaundement 1. Jf this were so what then Doe they not therfore forbid ioyning to Antichristian idolatrie and that false worship which breaketh the second cōmaundement 2 Secondlie he can not denie but as we iudge of their way and estate so it is a transgression against the Second commaundement Nowe Samuell saith Rebellion is as the sinne of witchcraft and transgression is wickednes idolatry 1 Sam. 19. See then what advantage he getteth by his owne answere 3.
deceiptfull and sophisticall Therefore I must distinguish euen so still as I did before and my distinction is good cleerelie discouering all your fraude What say you against it First you say Are not their outward callings and ceremonies false Antichristian and accursed aswell as the rest of their worship seruice Aswell Forsooth I trow not that is not as much Their inwarde impietie and false faith against Christ the onely all-sufficient Sauiour is farre more accursed and diuelish then their bare outward orders separated from the rest of their faith But whosoeuer ioyneth simply and indifferently either to Thukish or Popish Assemblies doeth ioyne with their whole and worst abominations which haue no communion or coherence with Christ in deede Neither can we also if we ioyne therein The case is not like when we reteyne and vse some of their outwarde orders in our Assemblies And here you note that I graunt Some thinge may be ioyned vnto our Christian faith in England which would vtterly destroy it Most true And here I note your most vncristian and false dealing with me in affirming otherwise of me As I haue expressed in the beginning about the taking of my First maine Proposition there Which see further in pag. 4. Lastlie my reference to the answere of your First Reason is a fit and full Refutation of you here Neither is your Defence any thing against it as there appeareth Also this your Reason includeth Maister Cranmer Ridley c. to be no true Christians neither as hath bene often alleadged Maister IOHNSONS V. Reason against the former Assumption with Maister IACOBS Replies to the same REASON V. AS the golden vessels taken out of the Lords house and had vsed in Babilon of the Caldeans did not therefore make the Babilonians true Iewes touching the faith Nor their banquets wherin they vsed them to be anie of the Lords Feastes spoken of Leuit. 23. but they still remayned Babilonish people and banquets notwithstanding So the truthes of the Gospell vessels as it were of the Lords house holden and receyued in the spirituall Babilon whereof that other was a type doe not make the people so standing to be true Christians Neither their Ministery and constitution to be Christes appoincted in his Testament But they still remaine the people Ministery and constitution of Babilon notwithstanding See the proofes hereof in Dan. 5.1 2 3 4. compared with Prou. 9.17 18. and Reuel 17.4 5. and 18.4 with 14.8 9 10.11 H. JACOB his 1. Replie to the 5. Reason Your Reason is this THe materiall vessells of Ierusalem were of the like power and vertue to sanctifie the Heathen Babilonians As the holy christian doctrines in that Booke are to sanctifie vs that holde togeather with them some Popish ceremonies and orders as indifferent things But those vessells were not sufficient to sanctifie those Babilonians Ergo Neither these truthes of the Gospell can sanctifie vs. An absurd comparison The Proposition is most false and so the scriptures quoted Dau. 5.1 2 3 4. compared with Pro. 9.17 18. Rom. 17.4 5. and 18.4 with 14.8 9 10 11. are as idely and vainely applied See the Answere to the allegations in the First Reason before F. IOHNSON his Defence of his 5. Reason THis he sayth is an absurd comparison So belike if his graue iudgment might goe for good payment the manifold allusions which in describing the spirituall Babilon the Spirit of God “ Reu. 17.18 and 15. compared with Iere. 50.51 Cap. Isay 13. 14. and 21. 47. maketh to-the materiall Babilō of the Caldeans were to bee accompted absurd allusions and comparisons As also the often alluding and likening togeather the * Isa 66.20.21 Zach. 14.20.21 1 Cor. 5.7.8 and 10.2 3 4. Col. 2.1.12 He. 13.15 16.1 Pet. 3.20.21 Reu. 15.3 and 21.20 c. holy things of the Lawe with the holy thinges of the Gospell and the “ 2. Tim. 3.8.9.1 Cor. 10.6 c. Heb. 12 16.17 Iude vers 11. Reu. 2.14.20 and 20.8 9. transgressions then with the transgressions now which are so often vsed in the Scripture Are in his account absurd allusions and similitudes Secondlie he sayth the Proposition is most false Which we answer is most true and most plainely taught and declared in the fift of Daniels prophesie vers 1 2 3 4. and Leuit. 23. as we alleadged before when we first propounded the reason Wherevnto we yet haue receyued no aunswere So soundly he defendeth his cause Thirdly he saith The scriptures quoted Dan. 5.1 2 3 4. compared with Pro. 9.17 18. Reuel 17.4 5 18 4. and 14 8 9 10 11. are idely and vainely applyed But howe shewes he this to be so as he saith Verie profondlie I warrant you For he bids vs see the answere to the allegations in the First Reason And this is all the proofe he bringes Well wee haue seene his answere to the allegations there and finde First that those scriptures here alleadged are not so much as once mencioned there Secondlie that his answere to the allegations there set downe is most friuoulous and of no weight but against him selfe as there we haue declared Lastlie in his propounding of our Reason otherwise then we had done which in deede is a thing verie ordinarie though nothing commendable in them it seemeth that being not able to answer anie parte of our Reason as we had set it downe yet he thought to helpe him self by this exception that the Materiall vessells of Ierusalem were not of the like power and vertue to sanctifie the Heathen Babilonians as the true doctrines receyued among the spirituall Babilonians are to sanctifie them But hee shall finde if he will consider and compare togeather the Scriptures heere alleadged that the golden vessells being holy to the Lorde and taken out of his Temple did asmuch sanctifie the Caldean Babilonians and their Feastes As the holy doctrines vessels as it were of the Lordes Temple had among the spirituall Babilonians doe sanctifie them and their constitution That is neither of their Estates and Assemblies are sanctified thereby at all For saith not the Lorde “ Eze. 43.8 That the setting of mens postes and thresholds howe much more of Babilons enormities by his Postes Thresholdes that is by his truthes and ordinances is so farre from sanctifying as it defileth his holy Name yea is abomination in his fight and setteth a wall betweene him and them that doe it Saith not the scripture also †Prou. 9.17 18. 20.17 that the true doctrines in the false church are amonge them as stollen waters and hid bread which though they be sweete pleasaunt yet there also is the mouth filled with grauell and the guestes of those feastes and assemblies are so farre frō being sanctified by those truthes in that estate as they are before God euen dead men and in the deapth of hell To conclude this poinct hath not an Angell from heauen proclaimed it with a loude voice that “ Reu. 18 1 2
popish shiftes euen the olde worne argumentes of antiquitie and vnwritten verities so often and so much stoode vppon by the Papistes Alas that these men should plead to be true Christians and yee thus openly take parte with Antichrist What shall we say to these things Surely God is iust and will verifie his word where he saieth That they which receyue not the loue of the trueth that they may bee saued hee will sende them stronge delusions to beleeue lyes that they may bee damned Fiftly note howe he maketh the ordinances touching outwarde gouernement and ceremonies to be no matters of faith neither writtē at all Surelie this is strange diuinitie It is an ordinance not onely concerning the inward but also the outward gouernment of the Church that Christ is Lord and King thereof It is therefore no matter of faith It cōcerneth the outward gouernment whether the Pope be vnder Christ head of the church or no Doeth it not therefore concerne faith Publique prayer preaching of the Word and hearing of it preached administration and receyuing of the Sacraments are matters concerning the outward gouernement and orders of the Church doe they not therefore touch faith Admonition and exhortation concerne also the outwarde gouernement of the Church doe they not therefore concerne faith Finally by this diuinitie the Sacraments of Baptisme and of the Lordes supper being ceremonies shal be no matters of faith at all amongst them But here they stay not but adde moreouer That the outward orders gouernement and ceremonies of the Church bee arbitrarie at the appointment of the Church and Magistrate and not certen nor written in the booke of God Whervpon it followeth that it is not certen nor taught in the scriptures but arbitrarie at the Churches Magistrates pleasure Whether Christ or the Pope of Rome or of Cāterburie be head and Archbishop of the Church of God Whether Jewes onely of the tribe of Leui may nowe minister the holy things of God in his Church Whether Christ haue giuen any giftes and set any offices in his Church for the Ministerie and guidance thereof Whether prayer must bee in a knowne or vnknowne tounge Whether the teaching and ruling Elders be to be had and honored Whether the church may excommunicate Whether the Popes or any other Prelates excommunication be to be regarded Whether there be two or three or seauen Sacramentes Whether the Passeouer Circumcision and other ceremonies and sacrifices of the Lawe be now to be vsed Whether the Heathenishe sacrifices and worship be to bee ioyned withall Whether creame oyle salt spitle crossing and coniuring be to be vsed in Baptisme Whether the bread onely and not the cup is to bee giuen to the lay people as they call them Whether holy water holy ashes holy palmes and such like be of the holy things of the church Whether the Iewish and Popish vestimentes fastes and holy dayes are to be obserued and a thousande such like which are all of them concerning the outward orders gouernement and ceremonies of the Church By these mens Diuinitie these and infinite such like are vnwritten and vncerten but left onely to the pleasure of the Church and Magistrate Moreouer if it please them the Princes and ciuill Magistrates may them selues be the publike ministers of the worde Sacraments and censures of the Church any that will may without a calling take vpon him to bee a publique officer in the church Women may baptise or administer the Lords supper The Jewishe Romish or Heathenish priesthood may be retayned Auricular confession may be vsed The Keyes of the kingdome of heauen may bee appropriated to the Pope of Rome or the Prelate of Canterburie or any other whom soeuer The Prelates and their Officials excommunications do binde in heauen The Apochriphall bookes and Decretall epistles are canonicall scriptures The Papes Portuis and the English booke of prayer taken out of it are the true and lawfull worship of God The Prelates and Priestes are the true and lawfull Ministers of God Orders pennaunce extreame vnction matrimonie c. are the Sacramentes of the Church Cap Surplis Cope Tippit Rotchet c. are ornamentes of the Ministerie Finally all ragges and trumperies of the Romish religion are good and lawfull if it please the Church and Magistrate For why They concerne the outward gouernement orders and ceremonies of the church And touching them say these men Christ hath not left any ordinances written certen or perpetuall but left them at the arbitrarie appointment of the Church and Magistrate Is not this straunge Diuinitie Yet they stay not there neither but as men that haue bent their tongues like bowes for lyes they feare not to adde moreouer that when the Church and Magistrate appointeth anie ordinances whether these or any other touching the outward gouernement ceremonies of the Church we are to account them to be Christes owne ordinances who hath left this libertie to the Church for to vse O shameles mouth O vnchristian hart Can any Papist or Atheist say more or can any desire a more euident proof then this that these men and assemblies thus holding professing and practizing as here them selues affirme can not in this estate by the word of God be deemed med true Christians and Churches Sixtly obserue howe yet moreouer they seeke shiftes would colour the matter pretending That the things which concerne outward gouernement and ceremonies are not of the foundation simply But this will helpe them no more then the other For first we aske are they of the foundation at all though not simply If they be then seeing they are not written not certen nor perpetuall as heere is affirmed it will followe that neither the whole foundation is written certen or perpetuall neither the Apostles were faithfuull and skilsull maister builders in the laying thereof If they be not then why is this worde simplie added as if they graunted that they were of the foundation though not simplie as they speake Secondlie wee aske whether the outwarde gouernement and ceremonies ordeyned by Christ for his church vnder the Gospell be not of the foundation asmuch as the outward gouernement and ceremonies appointed by Moses for the Church vnder the law Or if they be whether they are not as faithfully sett downe by Christ as the other were by Moses and as carefully to be obserued by vs as the other were by the Jewes Heb. 3.2.3 or rather much more inasmuch as Christ the Son is worthy more glorie and honour then Moses the seruant Thirdlie we aske what foundamentall poinctes Moses and Aaron with the rest of the Iewes ioyning with them helde that Corah Dathan Abiram and their companions held not Differing from them and erring only touching the Priesthood and Ministerie which concerned the outward orders gouernement of the Church was therefore Corah Dathan Abiram and their companies in that estate the true Jsraell of God Or were not the other truthes they helde by this meanes frustrate and of none effect
theirs did not And that I trust is sound Which thing also you might haue remembred if you had ben so charitable by that which I wrote in “ In the next treatise following of the cōparison of the Ministery with Mariage Ans to your first Reason another place Then in your first answer Pag. 14. Howe vainely doe yow aske vs for Scriptures to proue those orders seing I expresly called them errors The like in your Second wher you load vp Scriptures to disproue thē Also Thirdlie you charge an vnconscionable vntruth on mee if you meane this answere vnto me that I should graunt and cannot deny that all outward ceremonies and gouernement are arbitrary at mans pleasure I onelie said that our state holdeth that generall opinion Not that I my selfe held it If you meane them write to them and speake to them if you meane me you doe me foule iniurie Fourthly whether they are Popish shiftes or no let our state which mainteyneth these things answer you Your Fift is answered in the first poinct of my explication noted before pag. 19. To your Sixt in pag. 16. wee aunswered before in the Second poinct of my explication pag. 19. Your Seuenth in pag. 18. is also against the state of our Church and not against me Maister IOHNSONS 3. Exception against the former Assumption with Maister IACOBS Replies to the same EXCEPTION 3. THirdlie let them shew by the Scriptures howe the 36. Article of their doctrine booke alleadged agreeth with the Gospell of Christ and true Christianitie The words of the Article are these as followeth The Booke of consecrating of Archbishops and Bishops and ordering of Priestes and Deacons doth conteyne all thinges necessarie to such consecration and ordering neyther hath it any thing that of it selfe is superstitious or vngodly And therefore whosoeuer are consecrated or ordered according to the Rytes of that booke we decree all such to be rightly orderly and lawfully consecrated and ordered Moreouer how it agreeth with the Gospell and true Christianitie That Apocripha bookes and the booke of Homilies be read in the church by the Ministers diligentlie and distinctlie As is in Art 6. and 35. of that doctrine and booke aforesaid H. IACOB his 1. Reply to the 3. Excep YOur third Exception is this That the 36. Article of ordaining Bishops Priests and Deacons Also the reading of Apocripha bookes and Homelies in the Church agree not with true Christianitie Ergo the Assumption aboue is false that is the whole doctrine of that booke of Articles is not sufficient to make vs true Christians I answer you should haue said those poincts destroy vtterly true Christianity Ergo c. Else the Argument followeth not But then we deny flatly the Antecedent or first part of the reason But your Reason you will say shall goe as you haue put it Then marke these reasons euen as good as yours and all one An Ethiopian is white of his teeth therefore he is a white man A Swanne is black of his bill therefore a Swanne is black My brother hath an eye of glasse or he hath a wodden legge therfore my brother is no true man F. IOHNSON his Defence of his 3. Excep OVr third Exception was this Whereas they referred vs to their booke of Artieles 1562. were quired that they should shew by the Scriptures how the 36. Article there mentioned which is of the booke of consecrating Archbiships and Bishops and of ordeyning Priests and Deacons And howe also the 6. and 35. Articles of that booke enioyning the Apocripha bookes and Homilies to bee read in the Church by the Ministers distinctlie and diligentlie Howe these J say doe agree with the Gospell of Christ and true Christianitis Now I pray you haue they shewed vs these things by the Scriptures as we desired nothing lesse First therefore marke this heere and euerie where also in their reasons and answeres that though wee call neuer so much to them for proofe and euidence from the Scriptures yet they neuer bring it but labour to put it off with other shiftes deuices of their owne As if our consciences were to be built vpon their fancies and not vppon the written worde of God But what doe they say to our demaund First they tell vs These thinges doe not vtterly destroy true Christianitie Secondly they graunt notwithstanding that they agree with it as blacke doeth with white that is they are cleane contrarie vnto it For this their similitudes doe import Nowe whereas they alleadge That these thinges destroy not true Christianitie We answere That euen that Hyerarchie worship constitution and gouernement which they professe and practize as appeareth by those and other their Articles and iniunctions in our former answere alleadged to which yet we haue receyued no aunswere being directly Antichristian doe * Nota vtterlie destroy true Christianitie so as the people and Churches so professing and practizing can not in that estate by the worde of God be iudged true Christians or the true constituted Churches of Christ. And touchinge the similitudes here vsed besides that which we haue noted before we adde moreouer that they are not against vs but against them selues in asmuch as comparing the doctrines of the Gospell which they professe with the whitenes of an Aethiopians teeth And their Antichristian Ministerie Worshop courtes and confusion of people with the blackenes of an Aethiopians body This and such like similitudes doe fitlie declare their estate And the approouing of the black constitution of their church Assemblies by some white doctrines of the Gospell which they professe Is euen as if they should reason thus An Aethiopian is white of his teeth therefore he is a white man A blacke Rauen is white of his bill Therefore a blacke Rauen is a white bird H. IACOB his 2. Reply to the 3. Exception YOur Third Exception is That the 16. Article of cōsecrating Bishops Priests and the 6. and 35. Artic of Apocripha and Homelies doe not agree with the Gospel What then Ergo our Churches profession and practize differ Most false For our Churches doe professe that these things doe agree with Gospell well enough Also their practise is thereafter Or doe you conclude Ergo our Churches holde not Christ to saluation In deede so I tooke your purpose at the first but nowe in plaine categoricall termes you auouch it That these things being directlie Antichristian doe vtterlie destroy true Christianitie So then Cranmer Ridley Latimer c. were verie Antichristes and no true Christians As before also I trowe you affirmed Surely this grosse and wicked absurditie I could not open better then by this similitude This man hath a wodden legge an eye of glasse his nose deformed adde if you will both his armes not naturall but framed to him of wood or what you will Ergo this is no true man Yes Sir for all this he is a true man For as much as all this concernes not the verie life and being of a man though
these be most vnnaturall additions and very manie The like doe I affirme of these externall corruptions in the Church Which my sentences you goe not about to refute but onelie with wordes with bare yea and nay and no more Mr Iohnsons I. REASON against the former Assumption with Mr Iacobs Replies to the same Hauing before noted 3. Exceptions out of their doctrine and booke alleadged we nowe proceede to shewe the weakenes of their Assumption aforesaid by these 9. Reasons following REASON I. THat which ioyneth Christ and Antichrist togeather can not make a true Christian 2 Cor. 6.14 15 16. with Ezech. 43.8 and 2. Kings 17.33 34 40 41. Bvt that doth the doctrine and booke alleadged as may be seene by comparing the 35. and 36. Articles with the rest And furthermore it appeareth both by their profession which is to be seene in their booke of Cannons set foorth anno 1571. and in other their Articles Jniunctions Aduertisements c. published at other tymes and by their practize also which is to be seene in their Ministerie Worship and Church gouernement euen to this day Therefore c. H. IACOB his 1. Reply to the 1. Reason THis your first Reason is thus That which ioyneth Christ and Antichrist togeather can not make a true Christian But that doth this Booke Ergo c. I say you must mende your vnproper speache that Christ and Antichrist is there ioyned togeather you meane Christ and some outward ceremonies and orders of Antichrist then so speake and say not Christ and Antichrist simply Which things yet we thinke to be Christes own as we * Pag. 12. 18. 19. shewed in the Second Exception before Therefore this reason is answered as the last Exception before The Swanne is blacke of his bill Ergo the Swan is blacke and my brother hath a wodden legge Therfore my brother is a wodden man So here this booke ioyneth Christ and some orders of Antichrist Therefore it ioyneth Christ and Antichrist togeather which are most fonde conclusions Furthermore the scriptures alleadged 2 Cor. 6. Ezek 43. 2. Kings 17. are wholy mismatched the ioyning there forbidden is vnto such idolatrie as can not stande by any meanes with Christian faith and breaketh most directlie the First commandment Our transgression your selues do iudge to be but against the Second and such as hath stood and may stand togeather with true faith as in Maister Cranmer c. * Namely the Idolaters in those places spoken of They did not so much as professe the written lawe to be their rule neither for outwarde orders nor their inward doctrines of faith But your selues knowe we professe and practise that namely so as is shewed before in the Seconde “ Pag. 11. 1. 18. Exception Therfore to applie those scriptures in this vnto vs is your great sinne euen against the third Commaundment which is your common custome as all doe see and pitie viz. To take the name of God in vaine by misusing his worde F. IOHNSON his Defence of his 1. Reason HIs answere here is First concerning the Proposition of this reason then concerning the Assumption Concerning the Proposition First he saith Our speach is vnproper that Christ and Antichrist is there amongst them ioyned togeather Secondly he taketh vpō him to expound our words and meaning to be thus Christ and some outward ceremonies and orders of Antichrist To this we answere First that it is meete that we not he expound our owne meaning whiche togeather with the proprietie of the speech will afterwards appeare in our defence of the Assumption against his answere thereto His answere therefore concerning the Assumption is this First That the things among them which we charg to be of Antichrist they thinke to be Christes owne For proofe whereof here ferreth vs to his answere to our Second exception going before whether also we referre the Reader for answere to him againe Secondly forgetting him selfe he graunteth that in deed they be orders of Antichrist yet that they are but as the blacknes of the Swannes bill to the rest of the body Well then by his owne confession they are of Antichrist and therefore not Christes owne as before he saide and laboured to prooue Thus at once both he contradicteth him selfe and ouerthroweth that which he answered * Pag. 1◠before to our Second exception This were sufficient to manifest their deceiptfull and euill dealing But that it may more fullie appeare specially seeing bee would dazell the peoples eyes with these mincing wordes of some outward ceremonies orders of Antichrist comparing them with the blacknes of the swans bill as if they were but a fewe and of small moment Therefore will we reckon vp some of their Antichristian enormities and abhominations for it vere infinite to nomber them all And then let the Reader iudge of his inswere and their estate whether it be not more like the blacke Rauen with a white bill then the white Swanne with a blacke Sorie we are that we should thus trouble the Reader or our selues specially considering that alreadie we haue mencioned diuers of the particulars following But seeing we are constreyned herevnto by their slie and colourable answere in this place therefore can we not but doe it for the clearer manifestation of the trueth better discouering of their deceiptfulnes In which respects we intreate the Reader also to take in good parte and duely to weigh the repetition and recapitulation following Antichristian abominations yet reteyned in England 1 The cōfusion of al sortes of people in the bodye of their Church euen the most polluted and their seede beeing members thereof 2 The offices and callinges of Arch L. Bishops 3 Lord Bishops 4 Suffragans 5 Prelates Chauncellours 6 Deanes 7 Subdeanes 8 Prebendaries 9 Cannons 10 Petty cannons 11 Chaunters 12 Virgerers 13 Pistlers 14 Gospellers 15 Queristers men and boyes 16 Organistes 17 Organ Flowers 18 Arch deacons 19 Subdeacons 20 Deacons or half priests 21 Priestes 22 Parsons 23 Vicars 24 Curates 25 Vagrant Mercinarie Preachers 26 Churchwardens 27 Clerkes and Sexions 28 Chaplaynes 29 Doctors of Diuinitie 30 Bachelours of Diuini 31 Doctors and 32 Proctors in the Prelates courtes 33 Commissaries 34 Officialls 35 Registers 36 Summoners with the rest of that Antichristian and viperous generation 37 Their Ministration of the word Sacramentes gouernment of their church by voriue of the offices aforesaid 38 The titles of Primate Metropolitane Lordes grace Lordship c. ascribed to the Prelates 39 The inferior Prelates swearing obedience to the Metropoliticall seas of Cāturburie York 40 The inferiour Ministers when they enter into the Ministerie promising obedience to the prelats their ordināces and when they are inducted to benefices confirminge it with their oath 41 The Deacons and Priests presentations to a Lorde Bishoppe by an Archdeacon 42 Their receyuing of orders of the Prelates or their Suffraganes 43 Their Pontificall or Booke of consecratinge Bishops and of ordering Priestes Deacons taken
directlie of the breach of the Second Commaundment ioyning togeather in the worship of the true God their inueÌ„tions with Gods ordinances I say it is most manifest that he speaketh not of the breach of the Second Commandement onely but also of the first wherein men haue their inuentions also The Prophet sheweth vers 4. and 7. That God returned to his Temple againe whence he was departed for the abominable idolatries that had ben there committed before to shew that he would restore lerusalem and the Temple and worship of God againet He meaneth this literally of the returning of the Iewes after Babilons captiuitie and of the reedifying of the Temple and the appointing againe of Gods holy worship there Also spirituallie he may meane the erecting of the Christian Church wheÌ„ they should not fal to such impieties as the Iewes had done nowe in that time before for the which he had departed away from them Nowe if we aske what were those Idolatours in Ierusalem and in the Temple before Ezekiels time for the whiche the Lord forsooke them it is manifest in Ahas in Manasses and Amon and in the Kings after Iosiah That the Iewes idolatrie was verie Heathenish not onely against the Second but against the First Commandement also in ioyning the Heathen gods with the true God of Izraell in their Diuine seruice and worship Therefore this place of Ezekiell is as I say Not of the breach of the Second commandment onely simplie as our church corruptions are but ioinctlie touching the breach of the First also The verie same is that your Third scripture pag. 30. 2 Kings 17 33 34 40 41 of the Samaritans Idolatrie â— King 17. wherein because you are large I will deferr to explaine it till your Sixt Reason following where is a proper place for it 4 Lastlie in pag. 31. you agrauate the breach of the Second Commandment as being spirituall whordome c. But I would haue you to know Things may be mismatched too cruelly as well as too gentlie There is a sinne both wayes when things are not called by their proper and right names Is it true in some sence euery breach of the Second Commandement is spirituall whordome as euery wanton word euery light gesture and countenance euery immodest thought in a Woman is Adulterie yet who so shall angerlie and continuallie so call a woman whore harlot or baude that but thinketh or looketh or speaketh too vainly shall doe her great wronge and inâ—â—â—â—e the iust daunger of lawe Neither can shee nor ought shee in such case be diuorced as an Adulteresse ought And thus it appeareth 〈◊〉 still that you sinne again stabe Third Commaundment in misapplying of scriptures In the ende in pag. 31. where you saye To the proofe of your Assumption I answere neuer a worde which most of all required answere This I tell you that it is your fancie and not my meaning heere to answere to your Proposition First and then to your Assumption to say nothing Nay if you had not dreamed you might easilie haue perceyued that all my first wordes viz. where I say your speech here is vnproper c. are bent directly against your Assumption and the proofe thereof although at this time I expressed not those termes Secondly I shewe that your scriptures applyed to proue the Proposition are altogither vnfitt and intollerably abused if you meane them in that sence as your Assumption must be meant that is to say as they touch vs. This a verie childe might haue seene Maister Iohnson So that your marginall scoffe at my sound and schollerlike dealing doeth light on your self and bewrayeth eyther your deepe skill or your ouerflowing charitic As for the rest That I should iustifie our corruptions it is no part of my minde neither belongs it to our present cause so to doe Maister IOHNSONS II. Reason against the former Assumption with Maister IACOBS Replies to the same REASON II. THat which appointeth and ratifieth the worshipping of God in vaine That cannot make either true Christians or true Churches But the doctrine publikely professed and practized by law in England appointeth and ratifieth the worshiping of God in vaine Therefore c. Of the trueth of the Proposition none can doubt And the Assumption is thus proued That which appointeth and ratifieth the worshiping of God by the precepts of man That appoincteth and ratifieth the worshiping of God in vaine This Christ affirmeth out of Esay the Prophet Mat. 15.9 compared with Esay 29.13 But the doctrine publiquely professed practized by law in England appoincteth and ratifieth the worshipping of God by the precepts of man This appeareth by the 35. and 36. Article of the booke alleaged And by their booke of CoÌ„mon prayer their Fastes Feastes Holy dayes c which are executed by their Popish Courts and Officers All which are authorized by Law in England Therefore the doctrine publiquely professed and practized by lawe in England appointeth and ratifieth the worshiping of God in vaine And consequently cannot make a particuler man a true Christian nor the assemblies so gathered together true Churches H. JACOB his 1. Replie to the 2. Reason THis your Second Reason is This booke and others appoincteth and ratifieth the worshiping of God in vaine Ergo c. 1. This also hath answere in the third ExceptioÌ„ Pag 22. 2 Also noâ—e I pray you this Scripture Mat. 15. is verified of such as were theÌ„ of the true visible †Marke his open contrarietie with him self graunting this in Reas 6. Church with whom Christ and his Apostles both in Christes time and after his death did sometimes ioyne and comunicate This therefore maketh for vs and against you most notably F. IOHNSON his Defence of his 2. Reason OVr Second Reason is as you see now what proposition doth he deny Truely none at all What defence bringeth he of their booke of coÌ„mon prayers and the particulers therein Of their Prelacie other Ministerie receiued from them according to their booke and Pontificall Of their Canons and Excommunications c. Surely none What then doth he answere Forsooth he referred vs to his anuswer before in the last exception Whether also we referre the Reader with this note that there he shall finde nothing either for aunswer of anie proposition of this argument or for defence of their false worship Praelacie Ministerie and Church gouernement called into question Is not this then a worthie and Clerck like answere And haue not these men thinke you good proofe for their present estate and Church constitution Which thus leaue it altogeather without defence euen when it most needeth and as it were beg geth their help and succor if they could affoard it anie But now hauing no aunswer to any parte of our argument yet hee bids vs note that this Scripture Mat. 15. here alleaged is verified of such as were then of the true visible Church with whom Christ himself and his Apostles both in Christs time and after his death
3 3 11. c. and 17 1 2 3 4 5. and 14.8 9 10 11. the spirituall Babilon notwithstanding any truthes she holdeth yet is so vnsanctifyed and abominable as shee is become a cage of all vncleane and hatefull birdes and that all her children and Marchants that will not departe out of her shall receyue of her plagues and damnation and drinke of the wine of Gods wrath yea of the pure wyne which is powred into the cup of his wrath and be tormented in fire and brimstone before the holy Angells and before the Lamb for euermore Loe here their fearfull estate which this man will needes accompt holy and acceptable before God H. JACOB his 2. Reply to the 5. Reason IN this your defence of your Fifth Reason you mislike that J call it an absurd comparison Where you affirme that the golden vesses of the Jewes were as available to sanctifie the Babilonians as the truthes of the Gospell which wee hold are to sanctifie vs. In deed your owne wordes be holden and receiued in the spirituall Babilon By which termes you meane vs of England I trow But marke sir Is not this grosse sophistery againe Is not this childish vanitie open beggerie and crauing of that which is the whole question that is That our Churches are spirituall Babilon and as deepely infected in Babilonish impietie as those old Caldeans If they were so infected I graunt in deed your Reason would follow But seeing it is the question And seeing we professe our selues true Christians by those truthes of the Gospell which we hold and as by Gods grace we are indeed Say I not well that this is an absurd Comparison Yes Maister Iohnson it is a most * To match those outward vessells of no sanctity of them selues with our inward doctrins of saluation impious absurd sencelesse comparison void of common reason And it inwrappeth Maister Cranmer Maister Ridley c. within the same Iniurions Yea irreligious consequence likewise All that you haue of allusions and alluding betwene the Tipicall and spirituall Babilon are meere delusions and vaine cauils Proue vs first to be spirituall Babilon Or els you fight with your shadow So that still I say those Scriptures quoted of Dan. 5. c. As also all the rest here packed togeather in your Margen they are miserably and desperately abused according as I rightly referred you to my censure to your First Reason which for all your wordes you haue not refuted The very same I say of your other Two scriptures towards the end Pro. 9.17 c. Reu. 18.1 c. As for Ezek. 43.8 I answered it before †Pag. 34. in your First Reason Maister IOHNSONS VI. Reason against the former Assumption with Maister IACOBS Replies to the same REASON VI. THe Samaritans those counterfett children of Abraham Jsaack and Iacob did publiquelie professe that most excellent doctrine of the Messias to come the trueth of which doctrine howe powerful it was to saluation the Scriptures testifie yet doeth our Sauiour Christ repute them false worshippers of God because their worship was a mixt worship framed after the inventions of men and traditions of their Forefathers Therefore sayth Christ vnto them Yee worship that which ye knowe not we worship that which we knowe for saluation is of the Iewes By which wordes of Christ it plainely appeareth that although at that time some professed such truthes which otherwise were auaylable vnto saluatiō yet none that were false worshippers of God could truely challendge vnto them selues in such estate the benefite of those truthes but they onely which were the true Church and people of God to whom the Oracles of God were committed and to whom the Couenantes and seruice of God did appertayne such as were at that tyme not the Samaritans but the Jewes and they whiche helde the faith of the Iewes wherevppon not the Samaritanes but the Iewes were then by Christ accounted the true worshippers of GOD and heires of saluation John 4.22 compared with verse 20.25 29. and with 2. King 17 24. In the like manner the people of these Ecclesiasticall assemblies standing subiect to a counterfett Ministerie and worship of God being also commingled togeather of all sortes of people Though they professe some truthes which otherwise are auailable to saluation yet can not in such estate by the word of God he deemed true Christians or true Churches Neither can so standing challendge vnto them selues the benefit of those true doctrines which they professe because God hath not made his promise vnto anie false Church or worshippers of him neither committed vnto anie such his holy things to witt his word prayer Sacramentes Censures c. But he hath made his promise committed these things only to his true Church and people which worship him aright and yeeld obedidience to his Gospell keeping whatsoeuer he hath commaunded them Wherevpon it followeth that such people onely are true Christians and true churches of Christ to whom the promises holy things apperteyne and not to the people and Ecclesiasticall assemblies of England neither anie such abiding in false worship or false constitution of a church as is aforesaide H. JOCOB his 1. Reply to the 6. Reason THis your 6. Reason is The Samaritans beleeuing that Messias should come Iohn 4.25 were as neare saluation as we of England are But they were false worshippers for all that Ergo so are we for all our holy doctrines beleeued according to that Booke of Articles I deny the Proposition The Samaritans might knowe by hearsay and beleeue the Messias should come and Baalam did know it Nom. 24.17 and the Deuils doe now know and beleue Iam. 2.17 Yet none of these beleeued in him It followeth not therefore that they were as nigh saluation as wee of England In a worde there is a Reason manifest These Samaritans ioyned Heathenish Idols with the God of Israel 2. Ki. 17. which wholy destroyed the trueth in them though they did reteyne some memoriall amongst them of Messias to come Wherfore here take the Second Answer to the First Reason before * Pag. 25. But I will help them with an Obiection surely one fitter then all these Obiection The Isralites vnder Ieroboam at Dan and Bethell serued not Pagan Idols but the true God after their own deuises which yet resembled the ordinances of Ierusalem 2. King 12.32 Amos. 4.4 Howbeit they were false worshippers only for their false Ministery and outward false worship for all that they beleeued in the God of Ierusalem otherwise rightly Ergo so are wee of England only for our false Ministerie and outward worship Answere To this wee aunswere also what additions of deuices and how grosse Idolatrie they held it appeareth not But surely it seemeth farre grosser and filthier then the worst is with vs But yet this appeareth cleerelie that the conscience of euery of them euen of the simpliest must needes be conuicted that Ierusalem was the only place and Arons line the
in the mouthes of his weakest seruantes except they haue authoritie from earthlie Princes Which doctrine is against the Kinglie power of Christ and these scriptures Mat 28.18 Actes 3.23 1 Cor. 1. 27. Psal 2.6 9 10 12. Esai 9.6 7. Zach. 4.6 and 6.12.23 Dan. 2.44 and 7.27 and 9.25 Mich. 5.7 Mat. 28.20 1 Cor. 14.27 with 1 Thes 4.8 Phil. 2.6 12. 1 Tim. 6.13 14.15 Rene. 1.5 and 14.12 and 17.14 19 16. and 20.4 3 That the true visible Church of Christ is not a separated companie of righteouse men and women from the Jdolaters and open wicked of the world but may consist of all sortes of people good bad Which doctrine is contrarie to the paterne of Christs Church throughout all the scriptures Gen. 4.26 with 6.2 Exod. 4.22 23. Leuit. 10.10 and 20.24 25 26 Psal 24.3 4. Ezra 6.21 2 Chron. 11.13 16. Nehem. 10.28 Eze. 22.26 with 44.23 Zeph. 3.4 Mat. 3.10 12. Act. 2.40 41 42. and 19.9 Rom. 12.1 8. 2 Cor. 6.17 18. 1 Pet. 2.9 10. Reu. 14.9 12. and 18.4 and 21.27 and 22.14 15. c. 4 That they may mainteyne this error of their confused order and mixture of all sortes of persons togeather they peruert the Parable of the tares Mat. 13.24 teaching that all are the Church Which doctrine is against the trueth of the scriptures yea against our Sauiours owne interpretation in the 38. verse who teacheth that by the field is meant not the Church but the world in which his Church is milatāt And as therin there is the good seede the righteous the Children of the Kingdome So there are also tares hipocrites the childrē of the wicked who as they are often espied in this life by the righteous seruauntes of God so shall they in that great day be perfectlie seuered from the godly by the Angels of God verse 38.43 This their doctrine also is against the heauenlie orders mentioned Matt. 18.8 9 15 16 17. 1 Corint 1.26.29 Actes 2.40.41 47. and 5.26 27 28. and 19 9. and 5.4 7. 2 Cor. 6.17 18. Leuit. 18.29 1 Tim. 6.5 2 Iohn verse 6.11 Reuel 2. and 3. and 14.9.12 and 18.4 and 20.4 5 That the people may tollerate and ioyne with open iniquitie in the Church vntill by the Magistrate it be redressed which doctrine is contrary to these riptures 2 Cor. 10.4 5. Mat. 28.21 Acts. 2.40 3.23 and 4.19 and 9.26 and 19.9 1 Tim. 5.22 Deu. 5.32 6 That the guiftes of interpretation and application of the Scriptures are a sufficient and lawfull calling to the ministerie c. Which doctrine is both false and Anabaptisticall contrarie to the scriptures Heb. 5.4 Rom 12.6 7 8. Leuit. 22.25 Ezek. 44.8 9 c. Num. 1.51 and 3.10 38 and 16.40 and 18.2 3 4. Act. 1.20.26 and 14.23 and 13.2.3 7 That the Church may yeelde obedience vnto other lawes cannons and traditions officers and offices then God hath prescribed in his Conenant Which doctrine is contrarie to Gen. 49.10 Mal. 6.24 Iohn 10 4 5. Ren. 14.4 and 22 18 19. Heb. 3 1 c 8 That the Church may read other mens wordes vppon a booke and offer them vp to God as their owne prayers and sacrifices in the publique Assemblies Which doctrine is contrarie to the scriptures Esai 29.13 14. Rom. 8.26 1 Cor. 14.15 Mat. 6.6.9 and 15.9 Mar. 7.7 Ephe. 4.7 8. 1 Pet. 2.5 9 That it is lawfull to ioyne with the Ministerie of dumb and Jdoll Priests and to receiue the Sacramentes at their handes Which doctrine is contrarie to Mal. 15.14 and 7.19 and 24.24 25. Iohn 10.1.5 Num. 16 5 9 24 26 39 40 c. 1 Tim 6.5.2 Iohn verse 6.11 10 That it is lawfull for a Minister of Christ to cease preaching forsake his flock at the Commaundement of a Lord Bishop Which doctrine is contrarie to 1 Cor. 9.16 Esay 62.4 6 7. Ier. 48.10 Zach. 11.17 Iohn 10.11 12 13. Actes 4.18 19 20 and 5.29 Amos 7.12 13 14 15. 2 Tim. 4.2 11 That the Church of Christ hath not alwayes power to binde and loose to receiue in and to cast out by the Keyes of the Kingdome Which doctrine is contrarie to Mat. 18.17 18. Psal 149.9 1 Cor. 5.4 5.12 Num. 5 2 3. 12 That it is lawfull for the people of God to heare notorious false prophetes in their Ministerie Which doctrine is contrarie to Deut. 18.15 Mat. 17.5 and 7.15.2 John verse 10.11 1 Cor. 10.18 Gala. 1 8 9. Reuel 14 9 10 11. and 18.4 John 10.96 13 That it is the Church and house of God the body and kingdome of Christ where he reigneth not by his own Ordinances Officers but the highest Ecclesiasticall authoritie is in the handes of strange Lordes and Antichristian Prelates who also gouerne by Romishe Cannons and not according to the lawes of Christes Testament Which doctrine and practise is condemned by Luke 19.14 27. Iohn 15.14 Rom. 6.16 Luke 22.25 26. 1 Pet. 3.2 Thes 2 3.4 Iohn 3.35.36 Reuel 9.3 and 14.9.10.11 and 19.14.15 14 That there may be a prescript Leiturgie and sett fourme of seruice in the Church framed by man which doctrine is contrarie to Deut. 5.8 Esai 29.13 14. Mat. 15.9 and 7.6.7 Gal. 3.15 Iohn 4.24 Rom. 8.26.27 Ephe. 4.7.8 15 That an Antichristian Prelate notwithstanding his dignitie as it is called spirituall may be a Ciuill Magistrate and obeyed of the people as their lawfull gouernour Which doctrine is contrarie to Rom. 13.1 c. Mat. 20.25 26. Mar. 10.42 43. Luke 22.25 26. Reuel 14.9 10 11. and 17.18 16 That men may giue the titles of Christ Jesus vnto these sonnes of men and his mortall enemies to call them their Arch and Lord Bishops Reuerend Fathers c. Which doctrine is contrarie to Mat. 23 8 9 10. Esai 42.8 and 48.11 Pro. 17.15 and 24.24 Esai 5.20 2 Cor. 6.14.17 17 That it is lawfull for a Minister of Christ to be mainteyned in his ministerie by the goods of wicked and vnbeleeuers by Iewish and Popishe tythes and offeringes Which doctrine is contrarie to Prou. 27.26 27. 1 Cor. 9.13 14. Phil. 4.10.18 Gal. 6.6 Rom. 15.27 Heb. 7.12 These are the 17 poinctes which were mentioned before in the proofe of this reason which the aduersarie hath left altogeather vnanswered as he hath done also their owne Cannons Articles and Iniunctions which are to be seene in their printed bookes And thus is he driuen againe againe whether he will or not to yeeld vs the cause That which he addeth in the next place of their not wholy denying the trueth nor fundamentally nor obstinately peruerslie and desperatlie any parte thereof is answered before in the defence of our second Exception and of our sixt and seauenth Reasons Nowe when he next saith That they are not herein like those Iewes Act. 19.9 whom Paule separated from which he did not from all other Iewes Actes 13.14 and 16 3 and 21 23 24 26. and 3.1 Firste wee aske What if they be not in all respectes like vnto those
Jewes are they not therefore to be separated from So in deed he would conclude in this place But then let him tell vs if Corah Dathan and Abiram the Apostate Jewes vnder Ieroboam the Corinthians Papistes c might not alleadge some particular exception wherein they were not like to those Iewes Act. 19. Might not therefore separatiō be made from these The scripture teacheth otherwise Numb 16.25 26. 2 Chrō 11.14 2 Cor. 6.17 Reu. 18.4 Secondly cōsider the place it selfe Act. 19.9 cōpare it with their estate practise in England see if there be not now as great and iust cause to separate from thē as frō the other Are not these now hardned against the trueth Let their writings against it their imprisonning banishing and killing for it giue euidence Doe they not disobey it Let their constitution and practize be witnesse Speake they not euill of the way of God before the multitude Let the Sermons of their Ministers in the pulpit the speaches of the Prelates in their Courtes beare record Therefore saith that “ Actes 19.9 Actes 2.40 Scripture Actes 19 they are to be departed and separated from Wherevnto also may be added in this case that which Peter saith Act. 2 Saue your selues from this froward generation Thidly were he obiecteth That Paule did not separate frō all the other Iewes as he did from these Acts 19. and sheweth it by Act. 13.14 and 16.3 21 23 24 26. 3.1 we answer that the Apostles had good and iust cause so to doe For first the Jewes * Rom. 9.4 Leuit. 20.22 24 26. Luk. 1.6.8 c. were the people of God separated from the world and set in the true waand order of God Secondly * Luke 24.47 Act. 1.8 and 13.46 Christ commaunded the Apostles when he sent them to preach his Gospell throughout the worlde that they should first preach it to the Iewes Thirdlie the Iewes ministerie ceremonies being the ordinances of God him selfe and giuen in writing by Moses the man of God “ Act. 15.21 and 21.30 21 22 23 24 25. Heb. 8.5 13. 9.1 c. were therefore nowe when they should cease to be buried with honor These things considered we see the Apostles had iust cause so to doe as they did in those places mentioned But what is this to the assemblies of England which neuer yet were separated from the world nor set in the way and order of Christ but stande in the * Reue. 13.16 17. and 18 2. 2 The. 2.3 4 8 confusion and defection of Antichrist whose ministerie also and worshippe were neuer the ordinances of God But * Reue. 17.2 4 and 18.3 and 9.3 c. taken out of the whores Cup of Babilon for which likewise God neuer gaue Comaundement to goe vnto them but to “ Reue. 18.4 with 17.9 1 Tim. 6 3 5. departe from them as being daughters of the greate Babilon that mother of whoredomes and abominations of the earth Againe euen from those Iewes notwithstanding the reasons aforesaid yet when they put from them the trueth and would not receyue it the Apostles departed and separated thē selues yea and shooke off the dust of their feete against them teaching others to doe so likewise Actes 13.46 51. and 18.6 28 25 26 27 28. and 20.40 and 19.8 9. To that of Maister Cranmer Ridley c is answered before And hetherto of their generall Assumption which was this That the whole doctrine as it is professed and publiquely practised by lawe in Englande is sufficient to make a particular man a true Christian Which wee haue shewed to be vntrue both by the Exceptions and Reasons aforesaid which still stande firme against them as is manifest by this our defence Touching the conclusion And now let the godly Reader trying all things by the word of trueth iudge whether we or they holde Paradoxes Touching that he saith of the reformed Churches he is deceyued if he thinke they allowe their present estate and church constitution Both their publique profession and practise witnesse the contrarie as wee haue declared at large in “ In the answers of Ma. Carthwrights reasons of Maist Hildersams letter c. other treatises which yet remayne vnanswered wherevnto we referre the Reader in this behalfe Where he sayth That we our selues heretofore haue acknowledged and professed it to wit their general Assumption aforesaid to be true he is also deceyued therein we haue alway * You maie speake it with shame enough testified the contrarie both by our profession and practise and were and are therefore cast into prison appoincted to exile and put to death besides many other iniuries grieuances inflicted vpon vs for this verie cause In deed we haue acknowledged and doe acknowledge that they professe diuers excellent truthes but that the whole doctrine as it is publiquelie professed and practized by law in England doeth make them in that estate true Christians neuer anie of vs that we know of did once acknowledge And therfore till he shew vs the contrarie we must needes thinke that he falsely burtheneth vs all and specially such of vs as he hath mentioned here in particular To that which he next addeth of the Martirs in Queene Maries dayes is answered already in the defence of our Seconde Exception and First Reason wherevnto may be added for more euidēce of the trueth the particular speaches testimonies of the holy Martirs them selues both then and in former tymes As of Maister Bradford who “ Actes monuments 2. vo in his conference with Peter Henth speaking of the dayes before Queene Marie saide The tyme was when the Pope was out of England but not all popery And moreouer “ In his firste speach with D. Harpsfielde Archdeacon That the scripture knoweth not any difference betweene Bishops and Ministers which men call Priestes And that the scripture speaking of Bishops can not be vnderstood of Bishops that minister not but lord it Also of Maister Hooper who held and “ Hooper on the eight commandment published that a Bishop should be Bishop but of one Citie and that till the Magistrates bring them to this poinct it shal be as possible to heare a Bishop wade godly and simply through the scripture in case of Religion as to driue a Cammell through the eye of a needle And agayne he sayth The primitiue Church had not such Bishops as be nowe a dayes And againe What blindnesse sayth he is there befell in the world that can not see this palpable yll that our Mother the holy Church had at the beginning such Bishops as did preach many godly Sermons in lesse time then our Bishops horses bee a brideling And John Bale an exile for the testimonie of Jesu writing vpon the Reuelation * Bale in his booke called The Image of both churches vpon Reu. 13.1 and 17.3 affirmeth moreouer That the names of Blasphemy written vpon the Beastes head Reuel 13. and