Church in their Masse and Ministery as with yours in your worship and Hierarchy But further by this aunswer you yeeld that the Martyrs spake and wrote against your Church estate Which being so whether do you or we I pray you the better You in following the error of their practise Or we in receyving the truth of their testimonie And then if all that you say be graunted is it ought but this that you have the weaknes and sinne of their practise for a cloke of your standing in evill whereas we have the truth and soundnes of their iudgement for our walking in that which is good Now let others iudge which of vs follow them best and have the best interest in them And let it also be mynded that they then comming newlie out of the darknes of Poperie and being exercised also with other points of that religion neither did nor could so consider of this matter as synce their tyme in this clearer light it hath in our dayes ben discussed Lastlie if you will have this answer of yours go for currant then will I by like reason prove that you may also submit to the Popes authority and receive all the corruptions of the Romish Church And albeit that which I have alreadie said of the auncient Martyrs before be sufficient for proof hereof yet will I shew it you further thus The Protestants you know do vsually alledg against the Popes Antichristian authority and other corruptions of that Church the sayings of Bernard Beda c. Suppose now the Papists should answer as you do here This maketh stronger against you seing for all that yet they themselues refused not to yeeld to the Popes supremacy and to partake with this Church as being Christs c. What would you reply againe Either you must say as the truth is that this answer is wandring and frivolous or els you must needs confesse that by this reason of yours you may also receive the Pope and all that popery which is alreadie cast out of England and communicate therewith Which I pray God be not the issue of this your pleading for and partaking with the remnants of Antichrist yet held in your Church To that where I demaunded If it were so that the reformed Churches we our selves and the Martyrs of former tyme had given allowance of your present estate and Church-constitution what would this help you when as the word of God condemneth you c. You aunswer that those witnesses are sufficient for this that we hold a Paradox So the testimony of Man if you had it is of more force with you then the warrant of Gods word And whatsoever the Scripture saith yet to you it is a Paradox if it be gainsaid by the reformed Churches c. Blush for shame Mr Iacob and fear any more to publish such godles assertions and shameles Paradoxes All your clipping and perverting of my words will not help you Neyther your new supply of the whole Churches iudgement practise with all the auncient learned Fathers these 1300 or 1400 yeares Chrisostome Epiphanius Nazianzen Hierom Austen Ambrose c. As if they had knowen and practised the Antichristian abominations now had in your Church But when you bring proof of this your lavish speach it will then be tyme ynough to aunswer it In the meane tyme heare what Mr Tindall that faithfull Martyr sayd speaking of the Prelates and Priests in his age for their so alledging the Fathers as you do As for the holy Doctors saith he as Augustine Hierome Cyprian Chrysostomus and Bede will they not heare If they wrote any thing negligently as they were men that draw they cleane contrary to their meaning and thereof triumphe they Those Doctors knew of none authority that one Bishop should have above another neyther thought or once dreamed that ever any such should be This is Mr Tindall his speach and observation Which you may mynd I note it now for this that you may see how your Forefathers alledged the Doctors and how it stands you vpon well to mynd what proof is brought from them whether it be for this point which here he nameth or for anie other corruptions of Antichrist retayned among you Some of which I have rehearsed * before in particular Pag. 63. c. for which I will expect your proof from such antiquity as you speak of ad Kalendas Graecas in deed never And yet I know that both 1400 yeares synce and before also they began to declyne very much But Antichrist notwithstanding came not of a long tyme after to that height and impiety wherein now he is to be seen and felt both in your Church and in your mother of Rome Note also that when all is said that can be in this matter it is but a Popish shift to fly from the Scriptures to the Fathers and an impious Paradox to exalt their sayings who are knowen to have erred in manie things above the word of God which alone is the rule of truth and can not lye at all Finally you say that to try you I propound a many of questions Yet they are but seven in all In deed I think it doth and will try both you and your fellow Priests to aunswer them Such superfluous stuffe they are And have you not read too Iob. 32.3 how ‡ Iobs frends condemned him and yet could fynd no answer Apply it to your selves and your dealing with vs. But you say you would first have vs cleare this present question and our reasons thereabout Well besides that is already done the deciding of these few questions will fully and plainly do it Let others iudge if it would not And mynd you then what you have answered To shut vp all you tell vs aforehand you have no leysure to meddle further Very like so You have leysure ynough to write book after book to no purpose yet you have not so much as to aunswer a few short questions which may end all the controversie between vs. He that can not see how you would shift of the matter and yet labour to withold the truth in vnrighteousnes what doth he see The Lord open your eyes Mr Iacob that your self may see and mynd it As for others that be seduced by you and the rest of your Prophets teaching lyes let them in tyme afore it be to late apply vnto you and themselves in such estate that which is written The leaders of the people cause them to erre and they that are led by them are devoured Esa 9.16 Therefore also let them all even whosoever feare God and will be assured of his mercy give no rest to their soules vntill with the Prophet they can say in truth of heart and shew it forth in their practise My portion O Lord I have said to keep thy words I have considered my wayes turned my feet into thy testimonyes I made hast delayed not to keep thy commaundements I have refrayned my feet from every evill way
Church of England be not off the the very same stampe with Mr Hookers for the Church of Rome Thus what by the Prelates and theyr Proctors on the one hand and these Pharisaicall dawbing Reformists on the other theyr case is come to be such as all may iustly feare least the end of that Church will be to look back not onely in part but euen wholy to the Romish Egypt and Sodom and to wallow agayne in the same myer from which they would seem aâ— this tyme to hâ—â—â—e â—en washed For it is just with God to make such eate the fruit of there owne way and to fill them with theyr owne devises Prov. 1.31 And what other thing do the books pretences practise and declining of all sorts both Ministers and people among them â—â—rtend Yet Lord thou God of power and Father of mercy work better things for them and among them if it be thy will To that which D. B. pretendeth next of keping communion vvith them in things lavvfull it being likewise objected by Mr Iacob I haue answered in the Treatise ensuing Pag. 88. 170. 171. 180. Here onely I aske First what one lawfull thing they have that we have not Secondly in what one thing which he counteth lawfull we can have communion with them in that estate and not sinne against God by partaking withall in the apostasy of the man of sinne Of all other things it is most like he will say that we might heare many comfortable truths taught by theyr Preachers and many good prayers conceyved by them Yet such is their case as we can not do this neyther but we must needs partake with the Ministery of Antichrist all theyr Preachers even the best being Priests and Deacons so made by the Prelates Of which see more in the latter Treatise following Pag. 188. c. Not to speak here any further of it or of theyr Book-worship taken out of the Popes Masse-book according to which they administer the Sacraments marry bury pray c. or of the compulsion of all maner people even the most wicked to be members of theyr Church or of theyr Church discipline being in the hands of the Prelates and by the Canon Law or finally of the severall offices entrance ministration maintenance of theyr whole Hierarchy To none of which can any joyne or submit in any part of Gods worship but they must needs partake in evill even in the sinnes of Babylon and of Antichrist that sonne of perdition Such is their constitution and such is the standing of all that continew therein Of his last pretence tovvching diversity of judgement by reason whereof he would perswade to keep communion with them I have spoken * In the Ansvver to Section 3. here a litle before To which now I will adde this onely that his collection herevpon viz. that we should therefore keep communion with the Ministery and confusion of Antichrist for of what els speaketh he if he speak to the poynt in question is most absurd and vngodly And will not Hooker think you for his Christian Papists and some such as Hadrianus for the Anabaptists perswade likewise And what then are we the nearer Or what will these men do in the end hereof Ier. 5.31 This then is not rightly to vse that diversity of judgement wherevnto in many things all Churches and Christians in deed are continually subiect here on earth but ignorantly to abuse it But herevnto it may be ‡ Da. Buck. this man was driven eyther by weaknes of iudgement in himself or by eagernes of contention and malice agaynst vs of whome he hath sometymes ben but now for his revolting from the truth and so persisting is according to the * 1 Cor. 5.4.5.11.12.13 1 Tim. 1.19.20 Mat. 18.17.18.20 Scriptures and ordinance of Christ cast out from among vs and delivered vnto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord. Which mercy the Lord Almighty vouchsafe him in Christ from whom he hath declined vnto Antichrist And this is all the harme I wish vnto him or any such even theyr repentance and salvation in Christ Iesus Hitherto of the Preface prefired to Mr Iacobs book Which I have answered somewhat largely from poynt to poynt rather for the satisfying of others then for any waight I judged to be in it my self Now it is tyme that I returne to Mr Iacob himself and deale with him in particular by whom I am spoken vnto and challenged by Name almost in every page of his book As if he had forgotten the old Proverbe which sayth Let not him boast himself that girdeth his harness as he that putteth it off Here then seing that this discourse came first from him to the view of the world and that also without my aunswer to his last Reply let the Reader call to mynd that which is written He that is first in his ovvne cause is iust then cometh his neighbour and maketh inquiry of him Prov. 18.17 So as he now having told his owne tale first and seming to some no doubt to be iust therein it is nedefull that I therefore come in the next place and make inquiry of him Which I do in the Treatise following submitting it now to the judgement of others to be examined of all by the word of God 1 Cor. 2 12-16 1 Thes 5.21 By it therefore do thou ChristiaÌ„ Reader try all things therein and keep that which is good Have no prejudice I pray thee eyther of Mr Iacob or my self but heare vs both speak and then consider what is spoken on eyther side from poynt to poynt And the Lord give thee vnderstanding in all things There is but one way of truth to life eternall And that is in no other but the Lord Iesus Christ Ioh. 14.6 who hath said I am the vvay the truth and the life If therefore the Churches of England as now they stand be in that good and old way prescribed by Christ wherein the Primitiue Churches were planted by the Apostles then doubtles then are in the way of truth that leadeth vnto life Yet this hath not Mr Iacob shewed in all his discourse Ier. 6.16 But now on the contrary if the Churches of England in theyr estate have in the Ioynes off the Church of Rome and with it departed from that auncyent and good way of Christ and do even vnto this day stand in the apostasy of Antichrist and that in theyr publik Ministery worship ordinances confusion of people c. then can they not so standing be assured by the word of God that they are in the way of truth which leadeth vnto life but in the by-wayes of errour which cary headlong to death and perdition 2 Thes 2.3.10.12 1 Tim. 4.1.3 Rev. 13.11 17.1.2 22.18.19 vvith Exod 20.4.5 For which cause all the people of God are bound to separate from them and not to partake in any of theyr sinnes least they receyve also of
AN ANSWER TO MAISTER H. IACOB HIS DEFENCE of the Churches and Ministery of England By Francis Iohnson an exile of IESVS CHRIST Though myne Adversary write a Book against me would I not beare it vpon my shoulder would I not bynde it for crovvnes vnto me Iob. 31.35.36 Printed in the Yeare of our Lord. 1600. The Title and inscription of Mr Iacobs book because there is often relation vnto it hereafter both in the Preface and in the Book it selff therefore I thought good here to insert it at first Thus it was word for word as followeth A DEFENCE OF THE CHVRCHES AND Ministery of England Written in two Treatises against the Reasons and obiections of Mr Francis Iohnson and others of the separation commonly called Brownists Published especially for the benefit of those in these parts of the lovv Countries MIDDELBVRGH By Richard Schilders Printer to the States of Zealand 1599. To the Christian Reader grace and peace from our Lord Iesus Christ THere came out of late good Reader two books from one Mayster Henry Iacob a Priest of the Orders of the Prelates The first was agaynst his Lord Mr D. Bilson now Prelate of Winchester concerning Christs suffrings and descending into Hell The latter agaynst me by name and others like mynded tovvching the Church and Ministery of England Now although the Prelates could not well be offended at him for publishing the former agaynst the doctrine of theyr Church senig * In K. Edvv tyme about 50. Yeares synce long before him Mr Carlill a learned man had both publikly disputed in Cambridge and printed a book agaynst that error of Christs descension and that with great approbation of the most godly and learned at that tyme Yet belike fearing the worst and knowing the hatred of the Prelates how deadly it is he did presently after send forth his other book in defence of the Churches and Ministery of England So as whatsoever displeasure his Lords the Prelates conceyved agaynst him for the former there was now some hope that they might sooner be appeased vpon view of the latter Or howsoever it should fall out yet what like lyer way could he take to make all sure on his side then by the first book to get the forward Preachers and professors to take his part agaynst the Prelates and by the other to have both them and the Prelates themselves to stand with him agaynst vs Yet I heare some of his owne coat give out that he hath dealt very simply in publishing so weak and raw a Treatise against vs. And true it is in deed that his Treatise is such In the publishing whereof no wisedome hath he shewed at all vnles it be in this that he hath thus let all the world see that against the errors of the Church of England there is plenty of Scripture to be had and vrged but not a jote to be found for defence of theyr VVorship Ministery constitution c. For if you mynd it †Yet I deny not but he hath scattered some errors also in that book in his book against Bilson about the question of Christs suffrings and descending into Hell you shall see proof after proof readily brought from the word of God And on the contrary in his book against vs not onely no such proof but in stead thereof eyther his owne assertions and comparisons obtruded vnto vs as oracles or the Names of Mr Cranmer Mr Ridley and other dead men opposed to the word of the living God or putting over his cause to the State to be defended himself being not able to speak one poore word in defence thereof c. Such is his latter book and such are the grounds of it A very great and straunge difference between two books set out by one and the same man the one straight after the other and both of them in matter of Religion If I had first published these Replyes and Aunswers which passed between vs no doubt but many would have had a prejudice thereof and all would have thought I had done it purposely to shew the weaknes of that cause and falsehood of that Ministery c. But now when he a member of that Church yea a Minister of it even a Priest of the Prelates creation hath first published them albeit the same thing be done yet it is both without all prejudice and pretended by him for defence of the Churches and Ministery of England Be it that he hath not done it so well as many would have it yet it is the best he could And what if he thought by this meanes eyther to stirre vp some others more able herevnto or at least to shew his owne good will Doubtles where there is want of ability a mans good will is to be accepted And why should any then misinterpret so good a meaning If any of the Prelates or others of that Church like it not they may learne by his example iff not to lay theyr hand on theyr mouth yet to try if they can plead the cause any better For worse I suppose they would be ashamed to do it I had thought in this case I should never have seen any more absurd writing then Mr Giffards and Bredvvels But now to Mr Iacob may they well give place And iff any can be found of all the Priests in England more sencelesse then these let such for theyr worthynes as standerd bearers be Prelates of theyr chiefest Seas And as for Mr Iacob seing he hath done his best let all men be content to beare with his simplicity who otherwise might well note his folly for vndertaking ius how the defence of that which yet in deed he leaveth altogether naked and helples By the title of his book it seemeth he thought to carry away the simple Reader who eyther could not or would not mynd what should follow after it In the book it self he thinketh his plea to be very good if he can say for the Ministery and other abominations of theyr Church They are errors but not fundamentall sinnes against the Second commandement but not vtterly abolishing from Christ c. And this is the summe of his whole book A plea which he counteth vnaunswerable Yet in deed no other but such as openeth a wide doore for all maner errors and sinnes to be receyved and nourished amonge them which themselves shall presume not to be fundamentall c. So that now theyr Church is ready when they please to entertayne agayne the offices of Abbats Monks Fryers Nonnes Cardinals c. the doctrines and practise of Auricular confession Prayer in an vnknovven toungue Prayer for the dead Seven Sacraments Holy vvater holy ashes holy palmes holy bread Creame spittle oyle and salt in Baptisme Consubstantiation Deniall of the cup to the lay people Denyall off vvarres and Magistracy in Christians Denyall of Mariage in Ministers c. For these and many mo errors of the Papists Lutherans Anabaptists it is like they hold not to be fundamentall And therefore
although theyr Church receyve them yet is Mr Iacobs defence as sound for them then as it is now Neyther may any for these or the like separate from theyr Church worship or Ministery if you will beleev him Yet note that for proof of this assertion you must let them take day For as yet they can shew you none And what now if any of the errors which the Church of England at this day retayneth be fundamentall What will Mr Iacob say to that Then agayne he is at a flat Non plus and all his book is not worth a rush save that it yeelds vs the cause and graunts theyr Church to be a false Church aÌ„d theyr people to be no true ChristiaÌ„s in that estate For this therefore see what is sayd in the Treatise hereafter following Pag. 22. 114. 147. 148. What also if D. Bilson should aunswer Mr Iacob for that poynt of Christs descension into Hell as he aunswereth vs for theyr Church corruptions that though it be an error yet it is not fundamentall yea and that they in K. Edvvards dayes held it Mr Cranmer Ridley Latimer c. Would Mr Iacob take this of his word or think it a sufficient warant for the holding thereoff or bynd others to be likewise mynded c. But to let this passe let Mr Iacob mynd well the estate and practise of theyr Church but in such particulars as I have named hereafter Pag. 63. 64. 65. and then let him aunswer as before God Are they lawfull or vnlawfull Are they of Christ or Antichrist Of God or the Divell Lead they to heaven or hell May they be found in the Word and Churches of God or in the Popes Churches Canons Portuis Pontificall May they any maner way be approved and communicated withall or are they not wholy and with detestation to be refused and abhorred For aunswer hereof I will wayte till Mr Iacob reply agayne And in the meane tyme I will now aunswer what he and his Prefacemaker have already published Where first I desier the Reader in both of them and in Bridges Bancroft Bilson Hooker Sutcliff and all such writers of that Church to mynd these three things 1. That all theyr reasoning and perswasions are no other but such as may lead men eyther backe agayne to Popery or the ready way to Atheisme or at least to receyve whatsoever religion the Prince pleaseth so themselues account it not to be fundamentall Thus are they all blynd guydes Thus do they all teach to continew in sinne Thus do they shut vp the kingdome of heaven before men neyther entring in themselues nor suffring them that would enter to come in 2. That they do even set themselues to carpe at the truth it self and at the mayntenance and practise thereoff To which end they vse they care not what objections and abuse they care not whom 3. That they never do so much as offer to bring proof from the Scripture for theyr estate and practise See the particulars afterward rehearsed Pag. 63. 64. 65. And mynd iff there be any of them all that in any book they have written have brought warrant for them from the word of God Onely D. VVhitgift made an assay for some of them but he was so taken downe by Mr Cartvvright as he was glad to lay downe the bucklers which synce that tyme neyther himselff nor any other durst take vp And now Sutcliffe himselff can tell them iff Mr Cartwright have the better hand of D. Whitgift that then the Church of England is no true Church of Christ and that there is iust cause to departe and separate from it Sut. Engl. b. Pag. 228. These things noted I do now come to Mr Iacobs book and first to the Preface which his fellow and frend at a need hath prefixed before it Where I will for more evidence of the truth and stopping of theyr mouths first set downe his owne words as I do also Mr Iacobs afterward in the book it self and then make aunswer vnto them He that made or wrote the Preface subscribeth his Name thus D. B. And thus he beginneth it The Publisher to the Christian Reader Section 1. ABout Three Yeeres since Maister Iacob having some speach vvith certen of the separation before mentioned concerning their peremptory vtter separation from the Churches of England vvas requested by them briefly to sett dovvn in vvriting his Reason for defence of the said Churches And they vvould either yeild vnto his proofes or procure an ansvver vnto the same VVherevppon the Argument follovving this Preface vvas set dovvne in vvriting by maister Iacob vvhich the said parties did send to Maister Fr. Iohnson being then prisoner in the Clinke in Southvvark vvho made an ansvver vnto the same conteyning 3. Exceptions and 9. Reasons in denyall of the Assumption vvherevnto Maister Iacob Replyed Aftervvard Maister Iohnson defended his sayd Exceptions and Reasons And finally Maister Iacob Replyed againe As by the particulars themselves appeareth The Aunswer These two letters Geuev Scot. Allobrog Disc Pag. 7. D. B. I fynd to be set for Doctor Bancroft now Prelate of London in a * shameles book of his not long synce sparsed abroad In which respect as also considering many as godles things here agayne published albeit some might think it were therefore to be ascriâ—ed vnto him yet for other causes partly appearing in the book partly knowen of the man I thinck this Preface was not made by him but rather by another †Daniel Buck D. B. a Scrivener of London a man that hath turned his coat and forsaken the truth as often as †Doct. Pernâ— D. P. the old turne coat did if not also oftner He it was that by letters desired of me to aunswer Mr Iacobs Argument as here is said being himself at that tyme separated from the false worship and Ministery of England to which vomit he is now againe returned wallowing in that â—â—yer from which then he was washed Then also he could say himself thought Mr. Iacobs Argument was frivolous and of no waight and that his desier with some others was to have it answered for the stopping of Mr Iacobs mouth who thought it vnaunswerable Herevpon I made answer vnto it and as there was occasion by Mr Iacobs doubled Replyes have aunswered agayne and agayne I have also for sundry causes consulted with others therein and namely with Mr Henry Ainsvvorth Teacher of our Church my work-fellow to the kingdome of God approved in Christ At London 1593. and Mr Daniel Studley another off our Elders who hath given vp his life for the Name of our Lord Iesus Christ being first * adâ—udged to death afterward exiled c. And now vnto thee good Christian Reader I exhibit the whole Treatise conteyning beside that which was published before my aunswer also to Mr Iacobs second and last Reply that thou mayest try the matter by the word off God and as it agreeth therewith so to receyve it and no
because if they be not of that sort they affoard no such absolute separation at all but only from wilful rebellious and obstinate disobeyers euill speakers and from apparant grosse corruptions but not from the vvhole publike body of those assemblies nor from the lavvfull and good things vsed in such times aÌ„d standings as have not vvholy svvarued from the faith though there vvere divers grievous faults both in doctrine and practise suffered among them As by the example of the Ievvish Churches in the times of the Prophets especially of Christ himselfe may plainly appeare The Euangelistes make mention in diuers places That they worshipped God in vayne teaching for doctrine mens preceptes They made their proselites the Children of Hell two fold more then they were before They made the commaundements of God of none effect by theyr traditions such as beleeved in Christ they excommunicated c. Yet vvere they a true Church notvvithstanding these and many other grievous enormities vvith vvhom Christ himself and his Apostles had communion and fellovvship sometime in those good things that vvere among them And so might they vvith the Churches of England vvithout iustifying or allovving these things vvhich they see to be euill All vvhich things doe more fully appeare in the conference it selfe as it follovveth hereafter The Aunswer May it not fitly be said and applyed to D. B. in this case which Christ hath spoken concerning all such How sayest thow to thy brother Suffer me to cast a mote out of thyne eye and behold a beame is in thyne owne eye Hypocrite first cast the beame out of thyne owne eye and then shalt thou see clearly to cast the mote out of thy brothers eye Mat. 7.4.5 Even the very last thing yea and all the show from Scripture that he brought for defence off theyr Church-estate what is it els but the wresting and misapplying of that Scripture to the Corinthians viz. 1. Cor. 3.12.15 as before may be seen in his Second note And now agayne for those Scriptures which here in his Third note he setteth downe eyther as alledged by vs or noted by himself out of the Evangelists for defence of theyr estate what other thing doth he in aunswer of the one or allegation of the other but onely pervert aÌ„d misapply them against the true sence and purpose of the Spirit of God therein Yet â—o so impudent is this Baalâ—e become as having so great a beame in his owne eye he will yet pretend as if he saw a mote in anothers eye and think he hath sayd ynough in defence of himself and his Churches estate if he can but pretend that others misapply the Scriptures against them But as Salomon saith Better is the poore that walketh in his vprightnes then he that abuseth his lips and is a foole Proveâ— 19.1 Therefore will I here both shew the vprightnes of our walking and withall convince the foolish abuse of his lips First then note that there are three things specially for which we alledge these and many other Scriptures which he concealeth Namely 1. That in the constitution of every true visible Church even from the beginning of the world this hath alway ben one speciall thing to be observed that it was separated from the world and abominations thereof Neyther otherwise could there ever be any true visible Church vpon the earth And yet with the Church of England it is not thus in theyr estate 2. That the Church of England now standing in confusion with the world and subiection to Antichrists Ministery worship c. we therefore as all other the people of God are bound to separate and depart from it because otherwise we could not but partake in her sinnes and so be subiect also to receyve of her plagues 3. That being thus separated from them we are bound to ioyne to the true Church of Christ in the communion of his Gospell to keep all his ordinances whatsoever he hath in his word prescribed for his Church notwithstanding any persecution or exception of Man to the contrary These three things are so evidently and vndeniably taught in these and the like Scriptures throughout the book of God as it is straunge and lamentable that any having them thus applyed should yet be so piteously blynd as not to see it or so impudently bold as to deny it For other the like Scriptures therefore teaching the same things see these also Gen. 9.27 12.1.4.7 19 12-16 et 35.2.3 Exod. 4.22.23 8.25.26.27 10.8.9.24.25.26 19.5.6 20.4.5.6 Numb 16.26 Deut. 7.3.5.6.11 Lev. 18.30 Ezra 9.14 Psal 110.3 119.21.113.128 Esa 2.2.3 8 12-18 9.16 44.5 Ier. 4.18 15.19 18.12.15 50.4.5.8 Ezech. 16.44 22.26 Micah 2.10 Zach. 2.7 8.21.22.23 Mal. 1.6.7.8.12.13.14 ct 2.8.9.13 3.16.17.18 Mat. 28.20 Ioh. 7.17 10.1 5. Act. 2.41.47 5.29 9.26.27.28 17.4.7.34 28.24 Rom. 16.17.18 1 Cor. 5.6.7 Phil. 1.5.27.28 3.2 Col. 2.8.22.23 1 Thes 5.22 2 Thes 3 3-12 1 Tim. 6.3.4.5.13.14 2 Tim. 3.1.2.3.13.14.15 2 Ioh. ver 9.10.11 Iude ver 3. Rev. 14.9.12 17.14 19. 9. 20.4.6 and 21.7.8.27 and 22 10-19 The words of these and the like Scriptures I need not here set downe The godly Reader will search them I doubt not after the example of the Beâ—eans so much commended by the Spirit of God Act. 17.11 Next I aunswer that the Apostles do themselues so alledge and apply the Scriptures to the matters which they handle as we after theyr example do in this For proof hereof see but these places following and mynd them well 1 Cor. 6.16 and 9.9.10 and 10 7-18 and 14.21 Rom. 9.25.26.27 28.29 and 10.18 Heb. 2 13.14 and 3.7 c. and 12.26 29. and 13.2.5.6 Iam. 2.8.9.10.21.22.23 and 4.5.6 and 5.16.17.18 1 Pet. 1.16 and 2. to and 3.20.21 2 Pet. 2. ch Ioh. 19.36 1 Ioh. 3.12.15 Iude ver 5.6.7.11.14.15 Rev. 11.8 Now compare herewith the places in the old Testament from whence these are borrowed and you shall fynd that divers differences might be noted between the one and the other Shall we therefore say that they are wrested or misapplyed by the Apostles God forbid To give an instance or two The Apostle Paul alledgeth that against fornication which by Moses was first spoken of lawfull mariage 1 Cor. 6.16 compared vvith Gen. 2.24 And in the same Epistle albeit the Corinthians which were of the Church there did not worship God by the Idols of Corinth but did onely eat at the feasts in the Temple which were after the sacrifices done yet the Apostle alledgeth agaynst them the example of the Israelites who both made a golden calfe and by it worshipped the Lord. 1 Cor. 8. and 10. chap. vvith Exod. 32.5.6 And the Apostle Iames speaking but of one particular breach of the Law viz the accepting of mens persons alledgeth and applyeth against it the summe of the whole Second Table Iam. 2.8.9.10 vvith Let. 19.18 And Iude agaynst Apostates Schismatiks disbounders
he vvould proue the Churches of England to be the true Churches of God VVhatsoeuer is sufficient to make a particular man a true Christian in state of saluation That is sufficienâ— to make a companie so gathered together to be a true Church But the whole doctrine as it is publikly ‡ ‡ Book of Articles published Anno 1562. professed and practised by law in England is sufficient to make a particular man a true Christian and in state of saluation ††See for the addition of these vvords in Pag. 6. and our publique Assemblies are therein gathered together Therefore it is sufficieÌ„t to make the publique Assemblies true Churches H. Iacob Fr. Iohnson THe aunswer of this ArgumeÌ„t followeth But first I wil proposid another prouing by better reason that the Church-assemblies of England are in their constitution so far from being true Churches of God as they stand in AntichristiaÌ„ estate and are therfore subiect to wrath The ARGVMENT is this Whatsoeuer is sufficient to make a particular man stand in Antichristian estate and in that respect to be subiect to wrath That is sufficient to make a companie so gathered togeather likewise to stand though they professe withall in their constitution many doctrines of truth otherwise profitable to saluation But the Hierarchie Leiturgie and confusion ecclesiasticall as they are publikly ‡ Their Ecclesiasticall constitutioÌ„ Courts Iniunctions practise canon Lavve Books of articles of coÌ„mon prayer of ordering Priestes and consecrating Archbishops c. professed practised by law in England are sufficient to make a †As for exaÌ„ple the Prelates the Priessts c. particular man stand in Antichristian estate and in that respect to be subiect to wrath And the Church-assemblies in England are in ‡ their estate companies so gathered together Therefore are these also sufficient to make the Church-assemblies of England likewise to stand though they professe vvithall in their constitution many doctrines of truth othervvise profitable to saluation This Argument I propound as being more sound then M. Iacobs both for matter and maner Let others iudge Now I come to examine his Where first it is needfull so to set it downe as it was heretofore propounded by himself And that was thus as followeth Chap. 3. M. IACOBS ARGVMENT as it vvas first propounded and aunswered VVHatsoeuer is sufficient to make a particular man a true ChristiaÌ„ in state of saluatioÌ„ That is sufficient to make a company so gathered togeather to be a true Church But the whole doctrine ‡ ‡ Book of Articles published Anno 1562. as it is professed and publiquely practised by law in England is sufficient to make a particular man a true Christian Therefore it is sufficient to make the publique assemblies true Churches H. Iacob Fr. Iohnson his Aunswer TO omit the Proposition vntill it better appeare by the defence of the Assumption how to take and vnderstand it we wil for the present only shew the weakenes of the AssumptioÌ„ And this also the rather because they seeme wholy to depend vpon it H. Iacob his Reply THe AuÌ„svverer omitteth the PropositioÌ„ for in deed it is most certain But he denieth the Assumption vvhich yet is as certaine also That the doctrine in our booke of Articles is sufficient to make a true Christian Fr. Iohnson his 2. Aunsvver IN the former aunswer I omitted the PropositioÌ„ not because of the certeinty of it as the Replier dreameth but till we might see by his defence of the Assumption how to take it as then I noted Now therefore hauing seen in his reply the * This I vvrot vvhen I had seen Mr. Iacobs first Repâ—e herafter follovving vvhich novv he hath secoÌ„ded vvith another of like sort VVhether it be not so as here I say let the indifferent Reader vpon tryall iudge vnlearned and vnconscionable pretences by which he would seem to defend the Assumption wheÌ„ in deed he doth nothing else but cast a mist before the eyes of the simple I giue him to vnderstand that the whole Argument is lame and faulty in euery part The Proposition is not absolutely true as now by his defence of the Assumption it appeareth he vnderstandeth it The Assumption is not only false as was proued in the * My first auÌ„svver vvas the 3. ExceptioÌ„s and 9. Reasons vvhich here do follovv former auÌ„swer but also lacketh a foot whereon it should goe if it were perfect and entire For whereas in the Proposition mention is made not only of the making of a true Christian but also of a companie so gathered togeather he should in the AssumptioÌ„ if he would haue had it sound and perfect not only haue assumed that the doctrine c. is sufficient to make a true Christian but haue added also that their assemblies be companies so gathered together Which being not done both the Assumption waÌ„teth one of the feet and the Conclusion inferreth more then was in the premisses and so the whole Syllogisme is faultie and disfigured Thus might we without any further aunswer returne this ArgumeÌ„t to the first framers of it to be better fashioned Yet in hope to doe them good by the blessing of God we will more particularly lay open the weakenes of this Replie And first where he saith the Proposition is most certain and yet in his defence of the Assumption declareth that he so taketh it as whatsoeuer amongst them be ioyntly togeather held and ioyned with that which otherwise might make a true Christian or true Church yet notwithstanding they are so to be reputed as if there were no such additions or commixtures we aunswer that in this sence the Proposition neither is nor can be absolutly true For who knoweth not that ‡ Gal. 5.2.4 such things may be ioined with Christ as do abolish from him And again †2 cor 6.14.15.16.17 that Christ Antichrist cannot accord together Either therefore the Proposition is not general but admitteth limitatioÌ„ and theÌ„ is not the ArgumeÌ„t good Or if it be generall without any limitation so as whatsoeuer be added to or commingled with that which otherwise might make a true ChristiaÌ„ or Church yet it hindereth nothing at all then is it not alway true as may appeare by the former exceptions and many mo that might be alledged Next touching the Assumption besides that it is same it is also vntrue as hath ben proued Some balme in deed this man bringeth to cure it but it hath no other effect saue only to manifest so much the more that the soare of their Assemblies cannot be healed In our former aunswer we first tooke 3. Exceptions against theÌ„ comparing together their profession and practise then we alleadged 9. ReasoÌ„s directly concluding the falshood of the Assumption H. Iacob his 2. Reply Before I examine this your aunswer I will desire you and all others to note that all your Ecceptions and Reasons with your defence of them hereafter following doe consist of these
and vndersong M. Cranmer M. Ridley c. as if for our faith and worship of God we should turne from the liuing God to dead men Esa 8.20 from the law and testimony of the Lord to the opinions and aberrations of Man I might besides wish the Reader to mind the vnsauerie salt of your raising and reprochfull speaches scattered throughout your book but I omit it And now I come to the particular examination of this Replie of yours You say He that hath but half an eye may see the meaning of the vvordes of your Proposition c. Well Mr. Iacob then your self hauing two eyes might easily see I omitted the Proposition not for the darknes or doubtfulnes of the words but because it yet appeared not how your self vnderstood them whether so as you make the Proposition general admitting no exception or particular and to be restrained And why do you not yet tel vs how you take it Are you afraid to say either the one or the other either that it is general or that it is particular If you make it general admitting no limitation then is your Proposition false Page 5. as I showed in my last aunswer which you cannot gainesay If it be particular then is your Syllogisme a meer Sophisme your Argument of no moment neither in any Mood or Figure How think you Mr. Iacob Is not your reason very sound and Clerklike But you perhaps with two eyes see not so much as others may with half an eye Touching the Assumption to follow your words in order I showed that wheras in the Proposition you spake of a companie so gathered togeather you should for your purpose haue assumed that your Assemblies be companies so gathered And tel me ought you not so to haue don seeing you make but one Syllogisme If you ought is it vvrangling to shew what is wanting in your Reason If you ought not why haue you now made an addition to your Assumption which was not before Is it because I should not stumble at a straw or is it not because the Argument is vnsound without it though you note the contrarie in the margent If it be sound without this why doe you not so proue it If it be not why doe you not confesse it Nay why are you both so conceited in your self and so desirous to blind your Reader as when the fault is shewed you yet you wil not onely not accknowledg it but lay the blame vpon him that would draw you to see it This in deed is not to stumble at a straw but wilfully to fall downe when you might be holpen vp Now although you be vnworthy of any further help Yet because I I would haue you see it I wil once againe labour to make it plaine vnto you if I can beat it into your head You make but one Syllogisme and in it you conclude your publique Assemblies to be true Churches Now you know I suppose that alwaies in a good Argument whatsoeuer is in the Conclusion must needes be in one of the premisses before But in yours it is not so Your conclusion is of your publique assemblies and yet you neuer spake of them before in either of the premisses Can you by this perceive how extremely faulty and vnsound your Argument is But you think to help your self by saying you meant so much Sure you are neare driuen M. Iacob For what wrangler could not so help out any matter Yet here you stay not Euen your words you say imply as much And do they indeed Tell me then whether here you include and defend all the publique Assemblies of the Land as they now stand or but some of them whether those that haue dumbe Ministers aswell as those that haue Preachers whether those that haue non residents aswell as those that haue their Incumbents whether the Cathedral Churches aswell as the Parishes For all these are by Law Churches among you the Cathedrall the Parishionall those that haue non residents or humbe dogs with fower Sermons a yeare Pluralities c. Then tell me whether all these Assemblies of yours be companies by Lavv gathered together in that profession practise wherof you speak Besides where the words in your Proposition were of companies so gathered together c. and you in your addition to the Assumption haue in steed thereof companies gathered together in the doctrines c. why are you so vnconstant and fearefull in your words why do you not keep the same termes why made you not the addition as was showed you it ought to haue ben Did you think that then I would and might the more call vpon you for proof thereof That belike was the matter For in deed I do and must needs so much the more cal for it And how will you ever prove it that your Assemblies are companies so gathered together that is by a free voluntary profession of the truths among you * Act. 2.41 11.24 Psal 110.3 Esa 44.5 2 Cor. 6.17.18 and 9.13 Zach. 8.21 23. 1 Thes 1.6 such as is in true CHRIstians and in the manner of gathering euery true Church when as you are by Lavv compelled so to professe or rather to submit to that profession Yea and by compulsion of Lavv are gathered not only in and vnto those truths but in and to Antichristian errors which cannot stand therewithall I pray you M. Iacob iustifie by the Scriptures such profession to be that which is in true Christians and such gathering to be that which is in true Churches Next where you charge me with strange dealing for saying your vvriting declared that you so took the Proposition as vvhatsoeuer ‡ These vvords among them Mr. Iacob leaueth out among you be iointly together held ioyned vvith that vvhich othervvise might make a true Christian or true Church yet notvvithstanding you are so to be reputed as if there vvere no such additions or commixtures First speak plainely whether you doe so take your Proposition or not Whatsoeuer you aunswer it will be against your self and manifest the weaknes of your Argument as I haue declared a litle before Secondly why wrote you not all my words but left out som of them was it because you thought that would haue cleared me of strange dealing and left it vpoÌ„ your own head Thirdly where you say in all your vvriting you haue no such vvord no syllable no letter sounding to that sence Lift vp your eares Mr Iacob and tel me how these wordes of yours do sound in your hearing †M Iacobs 1. Reply to the 1. Reason follovving Christ and some outward ceremonies and orders of Antichrist are joined together among vs vvhich things yet vve think to be Christs ovvne Againe The ‡ His 1. Reply to the 4. Reason fâ—llovving outvvard manner of calling to the Ministery and some outvvard ceremonies vsed by Mahomet and the Pope doe not destroy faith true Christianity And yet more plainely when you say *
His 1. Reply to the 7. Reason folloing The Papists forbidding of mariage and meats if they had done no vvorse doth not make them departers from the faith totally No more could their Hierarchy and ceremonies simply Neither doe these things make vs the Protestants to be such These and many mo you haue in your first Reply besides an hundred the like in the second not only sounding to that sence but directly and necessarily implying it And whereas you have sometimes the contrary as I noted * His 1. Reply to the 4 Reason follovving els where that doth but so much the more shew your inconstancy and contradiction of your self Shall I therefore now turne vpon you your owne words and say O strange dealing vvithout all shame in the vievv of the vvorld to father on me this foule vntruth c. Yet I am glad M. Iacob the truth prevaileth so much with you nill ye will ye as you are driuen to confesse that this assertion is a foule vntruth and senceles errour For herevpon it followeth first that your Proposition is not generall and therefore your whole Argument faulty and to no purpose at al for the question in hand secondly that of necessity there should be some clause ānexed to your Proposition touching the Antichristian abhominations among you if you would haue your Reason good for the estate of your Churches But you account such addition would be idle and vaine I easily beleeue you are so minded But why I pray you thinke you so Is it because you did not at first mind it or because now you see it would discouer to euerie man the vanitie of your Reason Howsoeuer it must be expressed And if your self either know not how to doe it or be vnwilling I will show it Mark now therfore Hovv Mr Iacobs Argument should be propounded Whatsoeuer is sufficient to make a particular man a true Christian and in state of saluation that is sufficient to make a company so gathered together to be a true Church of Christ though they retaine vvithall in their constitution the Hierarchy Leiturgy and confusion of Antichrist But the vvhole doctrine as it is publikly * Book of Articles published Anno 1562 professed and practised by Lavv in England is sufficient to make a particular man a true Christian and in state of saluatiō And the publik Assemblyes of England are in their estate companyes so gathered together Therefore it is also sufficient to make the publik Assemblyes of England true Churches of Christ though they retaine vvithall in their constitution the Hierarchy Leiturgy and confusion of Antichrist Or thus rather If the vvhole doctrine as it is publikly professed and practised by Lavv in England be sufficient to make a particular man standing member of that Church which retaineth the Hierarchy Leiturgy and confusion of Antichrist yet notvvithstanding to be a true Christian and in state of saluation as tovvching his estate and standing in that Church then is it also sufficient to make a company so gathered together and consequently the Church of England to be a true Church of Christ as towching the estate and constitution thereof But the former say you is true Therefore also the latter But the former say I is false Therefore also the latter Thus M. Iacob should your Argument be framed in right forme of reasoning for the estate of your Church and for the question between vs. Which now being done who is so simple as cannot plainely see the falshood of both the Propositions in the former and of the Assumption in the latter and consequently the vanity of your Reason every way If you still hold otherwise then must we still call vpon you for proof Bare saying will not serue we looke for due proof Mind further that now as your case standeth you are to approve the estate of your Church and the members thereof not only as they retaine the abominatiōs of Antichrist but as they withstand also the contrary truth and way of Christ which hath ben a long time made known and offered vnto them Otherwise he that hath but half an eye may see you defēd not the present estate of the Churches of England as the title of your book pretendeth In that you say wheresoeuer there are any things added destroying faith there whatsoeuer els seemeth sufficient in deed is not sufficient to make a true Christian you are againe mistaken There may be in the constitution of a Church things added destroying faith and yet so much truth be held and taught as to some particular men cōsidered apart from the constitution is sufficient to make them true Christians and in state of saluation the other being not imputed vnto them by the Lord. Thus I doubt not hath * Thus haue I spoken to you Mr Iacob many tymes Yet see hovv you haue novv dealt vvith me contrary to your knovvledg God saued some in the most popish Churches and many mo in yours from time to time Yet notwithstanding this doth not iustifie the estate either of their or of your Church neither doth it warrant any to abide therein But it argueth partly the riches of Gods mercie partlie the greatnes of his power who as at first he brought light out of darknes so in the worst times and euen in the darke kingdome of Antichrist saueth them that are his But of this besides that already spoken there will be occasion to speak more ‡ In the handling of the second Exception and 7. Reason folloing hereafter Your bad dealing about the first rest of the general points aboue named I haue declared before In deed your self may tremble to think thereon as on your Antichristian estate also in that Church You I say M. Iacob who cannot be ignorant of both these things howsoever you haue advisedly if not also vvilfully now written otherwise Mind therefore if you haue not here took heauen and earth to record against your self and whether this be not desperate madnes yea or no. But let vs proceed to your Replies vpon the Exceptions and Reasons heretofore alledged against your Assumption And let the Reader mind without partialitie as before God which of vs haue the truth and accordingly let him walke in all good conscience before God and men Chap. 4. The first Exception against the Assumption aforesaid Fr. Iohnson FIrst consider the 19. Article of that doctrine and Book which by your self is alleadged for your defence and see by it if your profession and practize be not contrary one to an other Yea see if it be not manifest euen by it that you haue not a true visible Church of Christ The words of the Article are these Artic. 19. The visible Church of Christ is a Congregation of faithfull men in the which the pure vvord of God is preached and the Sacraments be duely ministred according to Christs ordinance in all those things that of necessity are requisite to the same These are your owne words and
with the Articles IniuÌ„etioÌ„s Aduerticements and Caueates in that behalf prouided If any preach the word of God any further they are subiect to be sileÌ„ced banished and put to death That these things accord with the ordinaÌ„ce of Christ or with your owne description of a visible Church I suppose your self will not for shame affirme it Lastly in your description it is required That the Sacramentes be duely ministred according to the ordinance of Christ in all things that of necessity are requisite to the same Now by the ordinance of Christ in the administration of the Sacraments there are necessarily required 1. A lawfull Minister 2. A lawfull people 3. A lawfull administratioÌ„ according to the Testament of Christ In al which your practise is contrary to the ordinance of Christ and your owne description aforesayd Your Ministers all of them are either Prelates Priestes or Deacons which among you is a step to the Priesthood none of which Christ hath ordeyned in his Testament for the work of his Ministerie Your people are not separated from the world See Iohn 15.19 17.14 1â— but stand in confusion with it and in subiection to the Antichristian Prelates and Prelacie and therefore cannot be deemed a true Church of God and the people of Christ vnto whome in such estate the SacrameÌ„ts which are seales of the couenant of grace doe apperteine and may be administred 1 Iob. 4 â— 5 Act 2 40. and 19 9. Rev. 18.4 and 14.9 Finally your administration is according to the inventions and precepts of men with sâ—inted prayers exhortations Epistles and Gospels and besides these in Baptisme crossing on the forehead and questions to the infant in the Lords supper translating and vsing out of the Masse book other words theÌ„ the words of Christes institution and such like as may be seen at large in your book of common prayer which is picked and culled out of the Masse book full of abominations as * Admonition to the Parlament your selues haue confessed heretofore These things we haue ben forced thus to mention at large both because you twise demaund as if you knew not your selves wherein your practise is contrarie to that description aforesaid and because you blush not to affirme that all the ChristiaÌ„ world seeth and confesseth your practise to be agreable to your profession in that book Whereas the contrarie is most true Touching which what your selues haue heretofore written to the contrarie See in the Admonitions to the Parliament Replies of T. C. against D. Whitgist Demonstration of Discipline c. And what the reformed Churches professe to the contrarie see in the French Belgicke and Heluetian Churches in the Harmonie of confessions SeÌ„ct 10.11 Thus also appeareth what iust cause we had to put you to proue your assemblies to be such as your selues describe visible Churches to bee Which seeing you haue not yet done and seeing your practise is contrary to your profession as now at your request we haue shewed in the particulars aforesayd If you still be minded as before we do also still aske where and what are your proofes touching the particulars mentioned in your owne description of a visible Church Your similitude of a Landlord and Tenaunt is against your selues so worthy and Clerklike is your Reply If any haue vsurped or otherwise made a false claime never so long to a peece of land or other possession may they not iustly be called vpoÌ„ to shew their title and bring forth their euidence Let the Iudges giue sentence If you deny your claime to be such shew your euidence from the Apostles writings Let vs froÌ„ thence see your evidence for the offices of Archbs Lord bs Archdeacons Priests ParsoÌ„s Vicars c. For your entrance into these offices according to your Canons and book of ordering Priests c. For your administration by your scinted imposed Leiturgy and by your Popish Canons Officers proceedings c. For your maintenance by Tythes Chrisomes Offerings c. For your confused communion of all sortes of people though never so wicked in the body of your Church c. Let vs I say see evidence for these from the Apostles writings if you denie your claime to be such as we haue noted Otherwise if you speake not according to this word ‡ Esay 8. â—â— it is because there is no light in you neither any right to that you challendge Where you say vve held part of your possessioÌ„ vvith you hertofore If you meane that we with you receiued the beastes mark and drunke of the cup of Babels abominations we deny it not but acknowledg Gods mercy that passing ouer our sinnes hath giuen vs grace and strength “ Rev 18.4 2 Cor. 6.17.18 Act. 2.40 at his coÌ„maundement to forsake that way of Antichrist and to come out of that spirituall Babylon to the saluation of our soules Which mercy we wish also to you that being saued from that froward generation you may become the sonnes and daughters of the Lord almighty Touching your Article Preaching Sacraments MinistratioÌ„ c Ynough is said before Onely where you say you see not your selues vvherein you faile touching Preaching or Sacraments in things necessary It is too impudent vntruth as your ‡ AdmonitioÌ„ to the Parlament T. C. his replies in defeÌ„ce thereof DemoÌ„stration of discipline Defence of Ecclesiasticall discipline c. former writings doe and will alwaies testifie to your face which we will not stand here to relate That shall suffice which we haue touched before which till it be aunswered the Exception hath both reason and weight in it whatsoever you doe or can pretend to the contrary H. Iacob his 2. Reply to the 1. Excep HEre is much adoe to no purpose You obserue 4. pointes in our Article omitted by me wherein our practise is contrarie to our profession First our Article requireth a visible Church to be an assemblie of faithfull men But our ossemblies say you are not so This is false they are so you shall neuer proue in vs the contrary more then appeareth was in the Church of the Iewes both Auncient and in the time of Christ and yet they than were the true Church As I haue elswhere in this book sufficiently proued and shewed against you That which you bring of D. VVhitgift and other writers amongst vs of the prophanesse of many in our assemblies you depraue their meaninges vtterly for though they graunt very many such to be amongst vs yet they say not that all our assemblies are such nor our whole assemblies Neither denie they our assemblies to be companies of faithfull men or vtterly to be separated from Nay the contrary do they euen that onely they ought to be reformed Therefore you too grosly abuse them Secondly The Article requireth the pure word of God to be preached But say you the Apocrypha books and reading of Homilies and other errors are allowed in our practise Yea surely and in our profession too as your self obserueth
testimonies of theirs if the case were not as cleare as the Sunne at noone day But you say I depraue their meanings vtterly Why so I pray you Because they say not that all your Assemblies are such nor your vvhole Assemblies though they graunt very many such to be among you that is manie of your Church to be Atheists Papists Drunkards Whoremongers Thieves Murtherers Witches c. Alas M. Iacob it pittieth me to see your extreame follie and evill conscience Your follie that see not how both they and you giue the cause in this graunt and therby also testifie that I do not at all deprave their meanings Is it possible that your Church-assemblies should be full of such knowen vngodly persons and yet be Congregations of faithful men It never entred into my thought much lesse did I ever say it that your whole Assemblies are such I know and willingly accknowledg many of your Church not to be so for which I praise God Alwaies I except your publike worship and Idolatrie wherein all even the best among you are inwrapped This I said that your Assemblies are not congregations of faithful men but a confusion of all manner of people though never so vvicked And this you see do your owne men testifie Adde herevnto that both they and your self graunt your Assemblies herein ought to be reformed If they be already Congregations of faithfull men what reformation would you haue in this behalf But if their estate herein be such as they ought to be reformed why are you so shamles and foolish thus to speake as you do in all this matter Besides your folly you bewray an evill conscience in asmuch as you denie that thing the light whereof doth so shine in your conscience as even whiles you would shift it of you are constrained to acknowledg it whether you will or not Where you speak of your owne men that they deny not your Assemblies to be companies of faithfull men or vtterly to be seperated from it is to no purpose at all saue against your selfe For first though they speak it not in these very syllables yet the thing it self necessarily followeth vpon their words It is without question that the heathen Poets did themselues worship Idols yet notwithstanding sometimes they so spake in their writings as Paull doth * Act. 17.28.29 from thence conclude that not Idols but the true God onely is to be worshipped Had it now ben of waight for any of them to have alleadged against the Apostle that theit Poets did not deny Idols to be worshipped Yet you think it sufficient to withstand the truth with any such pretence Let this once spoken serve for aunswer to all your reproches wherewith you burden me many times for the collections which I deduce necessarily from your owne and other mens writings Secondly you are to know that it is not materiall against me whatsoever your men doe graunt or denie But against you it is who abide in the same Ministerie and of the same Church with them For that which you speak of the Church of the Iewes both auncient and in the time of Christ referring vs to another place hereafter in this book for proof of your comparison look you there also for aunswer therevnto And hitherto of the first point of your Article and profession differing from your practise and constitution For the second if you professe to preach the pure vvord of God as this Article requireth and yet againe both in profession and practise as here you acknowledg preach the impure and lying writings of Men such as be the Apocrypha books and your Homilies what is or can be more contrarie If your Article meane othervvise as you pretend it is full of deceit Neither shall any ever know what your profession is if your Articles doe thus crosse one another and your practise also agree with the worst But to cleare this point I aunswer furthermore 1. that it is a point of necessitie requisite that Gods vvord onely be taught For which see these Scriptures Deut. 4.2 and 12.32 Psal 119.113 Prov. 30.5.6 Esa 8.20 and 59.21 Ier. 23 16.28 Ioh. 5.39 Col. 3.16 1 Tim. 6.3.4.5 and 2 Tim. 3.16.17 Gal. 1.8.9 Rev. 22.18.19 Thus by your owne exposition of this Article the Assumption of your maine Argument falleth and your Churches remaine in false constitution which is the question betweene vs. See the third Exception follovving In the aunsvver to Mr Iacobs 2. Reply 2. The Apocrypha books maintained in the Church which you say is both your profession and practise overthroweth the truth of Christian religion and bringeth in Iudaisme Popery Atheisme and what not 3. Even in the Church of Rome where these books also are received yet withal the pure word is so preached among them by Law as no doubt to some is sufficient co salvation For proof whereof see the Rhemes Testament in their note vpon 1 Tim. 2.5 Yet this hindreth not but that their Church maintaineth false doctrine as in that place also may be seen and standeth in false constitution Neither therefore can this help you It resteth then that you show the pure worde only to be preached among you by Lavv and that also according to Christes ordinance which yet you doe not neither can doe And therefore it is your self that say nothing but that you both professe practise errors Now it is well the truth so shineth in your heart as you confesse your Churches faile from the pure vvord in sundry lesser points Yet I pray you reckon vp these points in particular that by the worde of God it may be seen whether they be lesser or greater then you would beare vs in hand Then tell vs in whose power it is in your Church to redresse them Also why they are not redressed seeing you know them and haue ‡ Rev. 2.16.17 3.3 Mat. 18.15.16.17.20 1 Cor. 5.4.5 Lev. 4.13 2 Cor. 10.4.5.6 rules given by Christ for such cases if your Churches be his Lastly why you for your part abide in knowen errors and keepe not the truth and commaundements of Christ As touching that you say though they be errors yet they are not fundamentall neither doe in their owne nature abolish from Christ the fit place of handling this point followeth in the second Exception and seventh Reason to which places I referre it Yet in the meane time because here we are treating of the Apocrypha books tell me whether in retaining them you retaine not such errors as your self account fundamentall c. For example the book of Tobit teacheth that †Tob. 12.12.15 Angels doe present and bring to memory our prayers before the Lord. Now this honour you know is peculiar to Christ who “ 1 Tim. 2.5 onely is the Mediator of Intercession That Apocrypha doctrine therefore is blasphemous and an error in your sence as I take it fundamentall Adde herevnto that * 2 Mach. 12.43.44.45 offring vp of a sinne offring to God for
they adde the persecuting also of such as do convince them Now when you have showed how your self vnderstand and how we are to walke in these according to the Scriptures from point to point then applie herevnto your example of Christ here alledged and see if you do not abuse it Mind withall that if you say Christ knew this as he was God you speak nothing to the question which is how men must walk toward men If you say he knew it as he vvas man then must you prove 1. that these Iewes were convicted in conscience that he was the Christ and yet denied and blasphemed him 2. that Christ knew this as he was man 3. that still he joyned in spirituall communion with them thus convicted 4. that the estate of your Ministers and people is such as theirs was then as touching a true Ministerie and constitution of the Church 5. that the same rules and proceeding is to be vsed toward your Church and members thereof afore they can be separated from that was to be vsed toward that Church and People at that time Mind also that the Apostles preaching to the Iewes though they knew not who were convicted in conscience who not yet * Act. 2. et 13. et 17. et 18. et 19. chap vpon their refusall of the truth offred did separate from all where they were And so Christ before had required them to do Mat. 10.14 Finally mind that mens consciences are blind ignorant corrupt and the heart of man deceitful and wicked above all things Who can know it but the Lord only which searcheth the heart and trieth the reines to give every man according to his waies according to the fruit of his works Ier. 17.9.10 It is erroneous therefore to hold as you do that we may not separate till we know all to be convicted in their conscience If this were to be done then neither separation from any people neither any true Churches should ever be vpon the earth because such conviction can never be either knowen of men or had in the world It doth and must suffice vs that the truth on the one hand and the errors on the other be made knowen and convicted that is be layd open and proved from the word of God by the testimonie of his servants and that we see men by words or workes refuse the truth and imbrace error and so judg themselves vnworthy of euerlasting life Thus for your Churches M. Iacob it sufficeth vs that in your Hierarchy Leiturgy and confusion of people they be proved the daughters of Babylon that mother of whoredomes Out of which God hath †Rev. 18.4 17.5 vve Ezec. 16.44 charged all his people without exception or delay presently for to depart If you or any other will not obey this commaundement of God but will still partake in the sinnes of your worship and Ministery what is it to vs We must follow Christ * Heb. 5.9 who is made author of saluation to such onely as obey him Neither may we †Ier. 15.19 returne vnto you but we must waite till God bring you to vs and make you partakers of the same grace in Christ Of your third generall point here idly mentioned and absurdly gathered I have spoken before Pag. 8. Next instead of aunswering you fall a marveling because I say Mr. Hus and other of the holy Martyrs did heare and say Masse to their dying day and some of them also acknowledg the Popes supremacy But why do you not also marvell that I sayd divers of them acknowledged some the Popes calling some 7 Sacraments some Purgatory some Auricular confession and such like grieuous errors For these I ioyned with the other and of them you speak not a word Belike you thinke they may stand with the Gospell wel inough and if your Church had retained or now should resume them againe you would judg of them as of the other corruptions remaining among you Yet mind withall 1. that thus you make a way for mo popish enormities to be mainteined and to prevaile apace in your Church as “ Hovv say you to those Popish doctrines novv spreading among you of Christes soule descēding into Hel. of freevvill c. beginneth alredy very fast 2. And that you can no better nor otherwise defend your present Church-estate then you could if it also retayned seven Sacraments Purgatory Auricular confession c. Let the Reader observe this And beware you in time least a wo come vpon you for such halting and pleading for Baall Now for your marvelling at me for saying thus of Mr. Hus and other the Martyrs I aske you Saith not the book of Acts and Monuments the same yea say not the Martyrs thus much of themselves Why do you not then marvell also at them For these particulars it were needles to go through all the historie of the Martyrs specially seeing they are so plainly noted in their stories and every where among you the books are in your hands Yet because Mr. Hus is here spoken of by name and you are not far frō rasing him out of the nūber of the Martyrs I will first note some particulars concerning him and then cleare him and the rest from your rash condemnation In the historie of the Martyrs before mentioned we find that Iohn Hus vnto his death held 1. †Act. and Monu edit 5. pag. 561. seven Sacramēts 2. ‡ Ibid. pag. 581. a. 584. b the Popes office and the authority of the Church of Rome 3. “ Ibid. p. 566 b. et 574. Auricular cōfession to Priests and was himself a little before his death confessed and absolved by a Monke 4. * Ibid. p. 577 a. et 581. a. said Masse himself 5. †Ibid. p. 546 held that the substance of the bread was altered into the body of Christ and that Christs body which was borne of the virgin Mary is really and totally in the Sacrament of the Altar with other the like popish opinions Now you Mr. Iacob sticke not vpon some of these to inferre that then surely neither Hus nor any of the rest that so held and did vvere holy Martyrs Your reason is because therein are found errors plainely fundamētall vvhich of them selues abolish from Christ Among which no doubt but you reckon the Masse and transubstantiation specially Thus haue you cleane put out Maister Hus and other the servants of Christ faithfull in that which they saw from being any longer in the Catalogue of the Martyrs or accounted true Christians May I not then iustly returne vpon your self your owne saying Is this you that vvhite the toombes of the Martyrs and yet in fine condemne them for no true Christians for no holy Martyrs But you say the book of Acts and Monuments vvhither I send you affirmeth not that they held these errors in the largest and grossest sort Let the book it self speak for vs both In the end of Iohn Hus his storie thus it saith
in such case as Ieroboams was who altered but the outward ordinances of the Church as taking them to be things arbitrary at the pleasure of man Some of them I doubt not wil think you do them foule iniurie And if anie be done vnto you it is done by your self I say no more In the fourth likewise who is it of your owne Church that will not think you offer yet more iniurie both to the State and your self To the State in that you make them maintainers of Popish shifts To your self in that thus you bewray you are at a Non plus and yet yeeld not to the truth Did not your self in your first Replie vse these as good and soūd reasons And now they are convinced to be Popish have not a word to speak in defence of them but put vs over to the State for an aūswer Babell is sore wounded when all her best Physitians do thus give her over For the fift you referre vs to the first point of your explication before Which is aunswered For the sixt you referre vs to the second Which also is aunswered Neither is there any thing of waight in either of the places whither you send vs for aunswer of the particulars here conteined Let others mind if you will not what I said in the fifth and sixth aunswer before and see if your explications have any thing against them to any purpose The seventh you confesse to be against the state of your Church This I wish the Reader to marke And then having minded what I aunswered in the * pag. 34 seaventh place let him consider how wofull the estate of your Church is But now M. Iacob why defēd you not your Church seeing this is against the verie state of it by your owne confessiō Is not your book called A defence of the Churches and Ministery of England Why do you not then performe what the title of your book doth promise A worthie Champion sure you are to defend a Church that leave it thus in extream miserie without anie succour at all At first you seemed as if you would strike all downe afore you in defence of your Churches and Ministerie Now lo you can be content to leave them on the plaine field to shift for themselves so your self may have hope to scape by running away Before you told vs of the defence of your Churches Now you think it inough to say It is against the state of our Church and not against me Yet tell vs Mr. Iacob are you not a member of that Church And is not that then which is against the state of your Church also against you Otherwise it must needs be that your Church hath a strange estate or that you are a straunge member thereof Can the hand or eye say I am not of the bodie Or that which is against the state of the bodie yet is not against me Yet such is your aunswer as sencelesse as absurd Besides that thus whiles you think to pull your owne neck out of the collar you plunge both your self and your Church deeper in And note withall Howsoever you and such like disagree from the state of your Church in anie thing yet in this you can all agree well ynough to conspire against Christ and against his Church But so it hath ben of old Manasseh * Esa 9.20 21. and Ephraim though they were each against other were both against Iudah The Pharises and Sadducees though adversaries one to another yet ‡ Mat. 2◠15.23 Act. 5.17 handed togeather both of them against the Lord Iesus Hitherto of the seaven particulars I obiected Which all of them remaine vntaken away And thus far of the second exception and your Replies against it In which I have staied the longer because the discussing hereof will more plainelie and without all question end the controversie between vs. Chap. 6. The third Exception against Mr. Iacobs Assumption aforseid Fr. Iohnson Thirdly shew by Scripture how the 36. Article of your doctrine and book alledged agreeth with the Gospell of Christ and true Christianitie The wordes of the Article are these as followeth The Book of consecration of Archbishops and Bishops and ordering of Priests and Deacons doth conteine all things necessary to such consecration and ordering neither hath it any thing that of it self is superstitious or vngodly And therefore whosoever are consecrated or ordered according to the Rytes of that book we decree all such to be rightly orderly and lawfully consecrated and ordered Also how it agreeth with the Gospell and true Christianitie That the Apocrypha books and Homilies are enioined to be read in the Church by the Ministers diligently and distinctly As may be seen in Art 6 and 35. of that doctrine and book 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 Apocrypha bookes and Homilies in the Church agree not with true Christianitie Ergo the Assumption aboue is false that is the vvhole doctrine of that booke of Articles is not sufficient to make vs true Christians I aunsvver you should have said those poincts destroy vtterly true Christianity Ergo c. Els the Argument follovveth not But then vve denie flatly the Antecedent or first part of the Reason But your Reason you vvill say shall goe as you have put it Then marke these reasons even as good as yours and all one An Ethiopian is vvhite of his teeth therefore he is a vvhite man A Svvanne is black of his bill Fr. Io. therefore a Svvann is black * Note that Mr. Iacob hath added this since he received aunswer to the former It was not in the copy before Such also are almost all his notes in the Margent and some alteration in his Replies specially in his first Reply to the Seaventh Reason following Let the Reader observe this dealing My Brother hath an eye of glasse or he hath a vvodden legge therefore my brother is no true man Fr. Ioh. his Aunswer to Mr. Iacobs 1. Reply to the 3. Excep VVHat the third Exception is you see Have you now as was before required of you shewed these things by the Scriptures Not at all First then marke that although wee call neuer so much for proof and evidence from the Scripture yet you neuer bring it but labour to put it off with other shifts and deuices As if our consciences were to be built vpō your fancies and not vpō the written word of God But what do you say to our demaund First you tell vs these thinges do not vtterly destroy true Christianitie Next you graunt notwithstanding that they agree with it as black doeth with white that is they are cleane contrarie vnto it For this your similitudes doe import Where you alledge That these things destroy not true Christianity we answer that euen that Hierarchy worship cōstitution and gouernement which you professe and practise as appeareth
have vs beleev that Magik lyes blasphemy contradiction to the Scriptures agree with the Gospell well ynough or that they destroy not true Christianitie I meane so as I expressed in my former aunswer that is so as the people and Churches thus professing and practising cannot by the word of God be iudged in that estate true Christians or true constituted Churches of Christ And more yet when withall there be found manie abominations directly Antichristian yea and blasphemous as I have noted of your Hierarchy worship c. Will you make Christ and Antichrist accord togeather It * 2 Cor. 6.14 cannot be If you will not receive it then prove by Gods word either that these things are not directly Antichristian nor blasphemous or that being so yet they do not vtterly destroy true Christianitie so as before is declared For Maister Cranmer Ridley Latimer c. is aunswered alreadie Pag. 8. 40. The grosse absurdity of your comparison of a man with a woodden leg the like referred to your estate I have showed in the end of my former aunswer Against which if you can say any thing let vs have it in your next Reply And remember withall that the body of your Church besides the shamefull confusion it standeth in hath a number of moÌ„strous and deformed heads on whose foreheads are written †Rev. 17.8 with 14.11 names of blasphemy viz your Archbishops Lordbishops Priests c. Which by the confession of the best among you were never borne in Sion but in Babylon by descent the sonnes of Anak and Nimrod mightie hunters â—f Gods people as their estate and practise in all ages even vnto this day doth testifie These and other abominations heretofore mentioned you would still conceale and in steed thereof take for graunted that your Church in her constitution is as a body which hath the life being of a man not of a beast Now this you know we deny and you should prove But that you let alone as being all to hard And I perceive alreadie that rather then you will do it you will leave your woodden legg to shift for it self as you have left your Aethiopians teeth and Swannes bill Let the Reader judge whether of vs it is that goeth about to refute onely with words with bare Yea Nay and no more And hitherto of the three Excepttons gathered out of your owne doctrine against the Aâ—sumption of your maine Argument Now follow some other Reasons brought against the same with your Replies and my Aunswers therevnto Chap. 7. The first Reason against Mr. Iacobs former Assumption Fr. Iohnson 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 But that doth the whole doctrine as it is publikly professed and practised by law in EnglaÌ„d As may be seen 1. By the Book alledged coÌ„paring the 35. and 36. Articles with the rest 2. By your profession to be seen likewise in your other books of Articles Canons Iniunctions Advertisements c. 3. By your practise as witnesseth your Ministery Leitourgy and Church-gouernement even to this day Therefore c. H. Iacob his 1. Reply to the first Reason THis your first Reason is thus That which ioyneth Christ and Antichrist togeather cannot make a true Christian But that doth our Booke c. Ergo. I say you must mende your vnproper speach that Christ and Antichrist is there ioyned togeather you meane Christ and some outvvard ceremonies and orders of Antichrist then so speake and say not Christ and Antichrist simply Which things yet we thinke to be Christs owne as wee ‡ Pag. 28.35 shewed in the Second Exception before Therefore this reason is aunsvvered as the last Exception before The Svvanne is blacke of his bill Ergo the Svvan is blacke and my brother hath a vvodden legge Therefore my brother is a vvodden man So here this booke ioyneth Christ and some orders of Antichrist Therefore it ioyneth Christ and Antichrist togeather vvhich are most fonde conclusions Furthermore the Scriptures alleadged 2 Cor. 6. Ezek. 43. 2 Kings 17. are vvholy mismatched the ioyning there forbidden is vnto such idolatrie as can not stande by any meanes vvith Christian faith and breaketh most directly the First commaundement Our transgression your selves doe iudge to be but against the Second and such as hath stood and may stand togeather vvith true faith as in M. Cranmer c. * Namely the Idolaters in these places spoken of They did not so much as professe the vvritten Lavv to be their rule neither for outvvard orders nor their invvard doctrines of faith But your selves knovv vve professe and practise that namely so as is shevved before in the ‡ Pag. 28.35 Seconde Exception Therefore to apply those Scriptures in this vnto vs is your great sinne euen against the third Commaundement vwhich is your common custome as all doe see and pittie viz. To take the name of God in vaine by mifusing his worde Fr. Iohson his aunsvver to Mr. Iacobs 1. Replie to the 1. Reason YOur answer is first concerning the Proposition then concerning the Assumption For the PropositioÌ„ you say the speach is vnproper that Christ Antichrist is among you ioyned togeather Then you take vpon you to expound our meaning to be thus Christ and some outvvard ceremonies and orders of Antichrist To this we answer First that the speach is fit and proper Secondly that it is meete that we not you expound our owne meaning Which togeather with the proprietie of the speach will now appear in that which followeth Concerning the AssumptioÌ„ first you say the things amoÌ„g you which we charge to be of Antichrist you think to be Christs ovvne for proof whereof you refer vs to your Reply to the Second exception before whither also we refer your self and the Reader for answer againe Then forgetting your self you grauÌ„t that in deed they be orders of Anticrist yet that they are but as the blacknes of the Swannes bill to the rest of the body So by you owne confession they are of Antichrist and therefore not Christes owne as †Pag. 28. before you said and laboured to prooue Thus at once you both contradict your self and ouerthrow that which you answered before to the Second exception This were sufficient to manifest your deceitfull and euill dealing But that it may more fullie appeare specially seing you would dazell the peoples eyes with these mincing wordes of some outvvard ceremonies orders of Antichrist comparing them with the blacknes of the Swans bill as if they were but a few and of small moment therefore will wee reckon vp some of them for it were infinite to nuÌ„ber them all By which the Reader may better see and iudge both of the sleightnes of your aunswer and of the black constitution of your Church Sory we are that we should thus trouble the Reader or our selues specially considering that alreadie we haue mentioned diuers
whither you refer vs for it though there the Reader shall finde you aunswer not the severall Scriptures here alledged for proof of it In the meane time let this be noted that here againe you graunt your Church corruptions are against the Second commaundement Therefore may none that feare God and will be assured to escape his wrath bow downe vnto them Exod. 20.5.6 Deut. 5.9.10 and 6.10.11 and 28.15.16 c. Psal 106.29 Next where I speak of your breach of the second coÌ„maundement as being spirituall whoredome you except against it as if I mismatched things otherwise then they are in deed But how can that be seing the Scriptures ‡ Pag. 68. there alledged prove that which I said Or will you say your case is not spirituall whoredome which God in that commaundement hath straitlie forbidden and severelie threatned to punish This then being so it is your self Mr Iacob that mismatch things otherwise then in deed they are For your case is not as you would pretend by your similitude like a wanton word a light gesture or contenaunce or an immodest thought of a woman But I will tell you what it is like Even as when a woman vnfaithfull to her husband is found to commit filthynes with other men after whom she goeth a whoring Now such a one whatsoever smooth speach countenance or excuse she pretend yet is in deed an whore and for this cause to be divorced That your case is such your going a whoring after Antichrist whose ordinances Hierarchie worship confusion c. are retained among you testifies to your faces Fitly therefore do we applie the Scriptures against you and your selves it is that sinne against the Third commaundement in misapplying of them as I shewed sufficientlie in my former answer against which you can say nothing To the proof of the Assumption you yeeld now at length Neither can I otherwise thinke of your aunswer seing I have proved my speach to be proper and the Scriptures fitly alledged and you refuse to iustify your owne Articles and estate Yet least you should againe cavill and delude the Reader I aske you Have I not concluded the question in a Syllogisme Why then do you not aunswer directlie to some part of it Have I not proved the Proposition by Scripture and the Assumption by your owne Writings and practise The Conclusion then must needs be true vnles one of the Propositions could be disproved which you are so far from as you never go about to do it The marginall note then is no scoffe but a iust reproof of your ignorance which in deed deserveth much more But I spare you and leave it to others to iudge whether you do any thing els in all you say but winde in and out to hide the truth and blinde the Reader if you could The Scriptures which I alledged for proof of the Proposition you handle as if I had brought them for proof of the Assumption Who is it now think you that is in a dreame Agayne your owne Books profession and practise by which I proved the Assumption you towch not at all Nay you say plainely it is no part of your mynd to iustify them Whether it be for that you see they can not possibly be iustifyed or because you want skill in your self or charity towards your Church for the doing of it let others inquire Sure I am that thus you give the cause For this belongs directly vnto it as all may see that have any vnderstanding and your self I suppose will not deny when you have called your wits a litle better togeather Chap. 8. The second Reason against Mr Iacobs Assumption aforesaid Fr. Io. THat which appointeth and ratifyeth 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 worshipping of God in vaine Therefore c. Of the trueth of the Proposition none can doubt And the Assumption is thus proved That which appointeth and ratifyeth the worshipping of God by the precepts of Man that appointeth and ratifyeth the worshipping of God in vaine This Christ affirmeth out of Esay the Prophet Mat. 15.9 with Esay 29.13 But the doctrine publiquely professed and practized by law in EnglaÌ„d appointeth and ratifieth the worshipping of God by the precepts of man This appeareth by the 35. and 36. Articles of the book alledged and by their other books of Articles Canons Iniunctions Common prayer their Holy dayes Fasting dayes Censures Hierarchy c. All which are the precepts of men and authorised by Law in England Therefore the doctrine publiquely professed and practized by law in England appoincteth and ratifyeth the worshipping of God in vaine And consequently cannot make a particuler man a true Christian nor the assemblies so gathered together true Churches H. IACOB his 1. Replie to the 2. Reason THis your Second Reason is This booke and others appoincteth and ratifyeth the worshipping of God in vaine Ergo c. 1. This also hath answere in the third Exception Pag 57. 2. Also note I pray you this Scripture Mat. 15. is verified of such as were then of the true visible ♣ Marke his open contrariety with hiÌ„self granting this in Reas 6 Church with vvhom Christ and his Apostles both in Christs tyme and after his death did sometimes ioyne and communicate This therefore maketh for vs and against you most notably FR. Io. his Aunswer to Mr. Iacobs 1. Reply to the 2. Reason THe Reason is as you see it propounded before Nâ—w what propositioÌ„ do you deny Not any at all What defence then bring you of your book of Common prayer and the particulars therein of your books of Articles and Iniunctions of your Prelacy and other Ministery receyved froÌ„ then according to your popish Pontificall of your Canons and Excommunications c. Surely none neyther What then do you answer Not a word but that you refer vs to your answer before in the last Exception whither also we refer the Reader with this note that there he shall finde nothing either for answer of any proposition of this argument or for defence of your worship Prelacy Ministery and Church gouernement called into question Is not this then a worthie and Clerck like answer Have you not may we thinke good proof for your present estate and Church-constitution which thus leave it altogeather without defence even when it most needeth and as it were beggeth your help and succor if you could affoard it any Yet now having no aunswer to any part of the Argument you bid vs note that this Scripture Mat. 15. here alledged is verifyed of such as were then of the true visible Church with whom Christ himself and his Apostles both in Christs tyme and after his death did sometyme ioine and communicate This therefore you say maketh for you and against vs most notably 1 But first tell vs if ‡ As that of Lev. 10.1.2.3 Num. 16 1.
as †The Sixe waterpots of the Iewishe purifyings Iohn 2.6 Therefore your Replies here are most vaine and false Lastlie in pag. 84. you will not confesse your contrarietie that is to say betweene this your Second Reason and certen wordes in your Sixt Reason But the greater is your sinne to doe euill and defende it too Here in this Reason pag. 82. you would haue this scripture Mat. 15. to be meant against such vaine worshippers that they become heereby no true Church Or els what doe you vrge it against vs But in your Sixt Reason following you say That the Iewes euen nowe when these words were applyed to them were the true worshippers of God Are not these contrarie I pray you then reconcile them Fr. Iohnson his Aunswer to Mr. Iacobs 2. Reply to the. 2. Reason VVHhatsoeuer you brought against the last Exception before is there answered Pag. 58. 59. 60. 61. Your woodden leg will not make your Reply go for currant neyther can your glassy eye see how to take 〈◊〉 my aunswer The vanitie of this comparison of yours applied to your estate I have already discovered And for Mr Cranmer Ridley c. I have aunswered before Pag. 40. 41. 59. 60. Divers of the differences there noted may likewise serve for * Yet if it be still with Geneva as you say the thing as of very yll note If it be not so note M. Iacob Geneva Besides that the constitution of that Church is in the way of Christ whereas yours is in the apostasy of Antichrist And so there is no comparing of your estate and theirs togeather although in some things it may be they walke corruptly and you in other with some show of piety Your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Iacob would aswell help the Iewes to have confuted the Prophet Esay and our Saviour Christ as it doth you For I pray you did the doctrine and Law of their Church appoint all Gods vvorship by mens precepts or yet the chiefest part of it Or had it ben of waight if they had thus aunswered Christ and his Prophets as you do here Shall I now say you play the ignorant Sophister yea and the false Sophister too And where you say next Your Preaching Sacraments Prayers c. are not appointed by mens precepts Is not this also a manifest vntruth Let your Offices of Ministery by vertue of which these are administred your Prelates silencing of you at their pleasure your Iniunctions Canons Articles Common prayer book according to which you are appointed and bound to administer all your holy things Let these I say speak indifferently between vs. Yea let your owne men speak and they will testify against you In the second Admonition to the Parliament they affirme †2 Admon pag. 6. That although some truth be taught by some Preachers yet no Preachers may vvithout great dāger of the Lavves vtter all the truth comprised in the book of God It is so circunscribed and vvrapt vvithin the cōpasse of Statutes Penalties Iniunctions Articles Canons c. Also that these may not be offended against but vvith more daunger then to offend against the Bible Yea that the Bible must have no further scope then by these it is assigned Adde herevnto your Book of common prayer by which you are enioyned how to administer your Sacraments what to pray when to exhort c. Which likewise you may not break but with more danger then to offend against the Bible as in the Admonition aforesaid is testifyed Mynd also that your Church is enioined in the service of God publikly to read the Apocrypha books which have errors fables magik blasphemy c. and to leave altogeather vnread some parts of the Canonicall Scripture as being you say least edifying might best be spared as the book of Canticles and other parts of the Old Testament And in the New also part of the first Chapter of Mathevv and of the 3. of Luke and almost the whole Book of the Revelation Of which the Spirit of God saith expressely Blessed is he that readeth Rev. 1.3 and they that heare the vvords of this Prophecy c. For proof hereof see the Kalender and Rubrick in your book of Commō Prayer for the order of reading the Scripture in your Church throughout the yeare Speak now your self Mr. Iacob Is it not cleare that your Preaching Sacraments Prayer c. are appointed by mens precepts Vnles you will say Your Iniunctions Canons Articles Statutes Common prayer book c. be not the precepts of men As it may be you will not stick much at it if you can colour the matter with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or like deceit So Christian a Disputer and conscionable you are Againe Is the Papists vvhole vvorship or the chiefest part of it otherwise by the precepts of men then yours is It may be you will take pepper in the nose that I aske you this For I perceive your little pacyence is already much moved You shall not therefore heare it of me because I would not put you out of all quyet I will but tell you what your owne men say of it at whose hands I doubt not but you will take it better Thus then they say speaking of your estate * 2 Admon pag. 7. He that could not abide straunge fyer in the old Lavv but burnt them that vsed it vvhat vvill he do to vs 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 vvorde to have a course as far as it pleaseth him so that he might have the vvhole authority above it What now Mr Iacob How will you aunswer your owne men Or will you be so good to the Papists your grandsiers as a little to help them at a dead lift with your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So may they plead for their worship against this Scripture Mat. 15.9 opposed vnto them by the Martyrs as you do for yours Specially seing your Book of common prayer was taken out of their Portuis and your Book of consecrating Bishops and Priests out of their Pontificall So that if theirs then yours also must needs be according to the precepts of men yea of Antichrist that man of sinne Thus you have aunswer enough to this if you have eye enough to see it In your Second note because this Scripture was spoken to them that were of a visible Church c. you say Mat. 15.9 Therefore it affirmeth nothing against you This is a very straunge consequence Have not your selves alledged it against the Papists and would you admit of such an answer I shewed heretofore that the things verifyed sometymes of the members of a true Church may fitly be alledged against a false Church and yet not iustify them in such estate to be a true one See the Scriptures †Pag. 83. there quoted which by the Martyrs and others are often
Disciples who also were Iewes observed them not and therefore the Pharisees complained Thus you see they were not received of all the Iewes as heretofore I shewed not onelie in the Disciples but in divers other by name Pag. 84. Of whom you cannot denie but it is true They were the personall sinnes of some not the publik established Law neither generallie received and practised in that Church as I noted yours to be in your Assemblies that is of all the members thereof Neither is there anie comparison between yours and theirs as besides that which I have shewed before may appeare even by the vvaterpots here mentioned by your self Of the lawfull or vnlawfull vse whereof I need not stand to speak it being evident that they were no waie so vnlawfull or of such nature as your corruptioÌ„s are Let this then which hath ben said suffice to shew how true and pertinent my aunswers be That there is no contrariety between anie thing spoken here and in the sixt Reason following the Reader may see And that it is your self who do evill and defend it too there need no other witnes but the title and contents of your book togeather with your estate Concerning the thing which here you obiect I have proved alreadie that * Mat. 15.9 this and ‡ See before Pag. 83. other Scriptures being spoken of vaine worshippers in the true Church have ben and may be alledged much more against all vaine worship in the false Church whether it be yours or the Papists or anie other whatsoever And saie your self if the Martyrs have not both ben perswaded that the Iewes were a true Church and yet alledged this Scripture against the Papists as against a false Church Are these contrary I pray you that they need be reconciled Then do you reconcile them for the Martyrs For sure I see no need of it Chap. 9. The third Reason against Mr Iacobs Assumption aforesaid Fran. Iohnson IF the whose doctrine as it is publiquelie professed and practized by Law in England be not sufficient to make a Galatian a true Christian that should with all submit vnto Circumcision Then much lesse is it able to make him a true Christian that together with it submitteth vnto a false Ministerie Worship and Governement of the Church devised by man even the man of sinne But the first is true Therefore also the latter The consequence of the Proposition is good because Circumcision was once the holie ordinance and appointment of God himself to his Church and people whereas the Ministerie Worship and Governement aforesaid never was so but is mans device in religion even Antichrists that capitall enemie of Iesus Christ The Assumption is proved Gal 5.2.3.4 where the Apostle speaketh of them that held not onelie such trueths of the Gospell as are in that book of Articles but more then those Yet if they should withall submit to Circumcision he saith they vvere abolished from Christ Christ vvould profit them nothing H. Iacob his first Reply to the 3. Reason THis your Third Reason is from the more to the lesse negatiuely to this effect A Galatian vsing Circumcision is a likelier Christian then one of our Englâ—sh holding the Hierarchy and other traditions But a Galatian is a false Christian Ergo An English professor is much more We ansvver We denie the Assumption Galatians vvere then true Christians and their Assemblies true Churches Gal. 1.2 Therefore this Reason is nought If you obiect The Apostle saith such are abolished from Christ. That is in deed some amongst them as held Moses ceremonies necessarie absolutlie to salvation as Act. 15.1 And that †Gal. 5.3 4.5 Rom. 10.3.4 Iustification vvas by the morall vvorkes of the lavv Novv the Churches of Galatia generallie vvere not such but held the saving faith sound doubtles though manie amngest them vvere tainred vvith that infection by reason of some mischeuous teachers that vvere crept in and too vvell interteined among them Hovvbeit vvith the Church Communion vvas kept and therefore so vvith vs you ought to deale If you say vve are vvorse Christians then those grosest Galatians It is vtterly false prove it if you can and it must dravve in Maister Cranmer c. vvith vs also If you say there are many amongst vs as bad or vvorse then those vvorst Galatians you may say it but prove it you cannot Also if it vvere so yet this disgraceth it destroyeth not the Church like as hath ben sayd of the Galatians Fr. Io. his Ansvver to Mr Iacobs 1. Reply to the 3. Reason YOur first answer is that you deny the Assumption Which in plaine termes is asmuch as if you had given the holy Ghost the lye who by the Apostle Paule affirmeth it Gal. 5.2.3.4 As in the proof of the Assumption was shewed before But for the more evidence of the truth I will set this downe in a Syllogisme thus If a Galatian submitting to Circumcision though he hold all the truths of the Gospell professed in EnglaÌ„d withall yet be notwithstanding abolished from Christ and falne from grace Then is he not in this estate a true Christian But the former is true as the Apostle testifieth Gal. 5.2 3 4. Therefore also the latter And yet the former you deny that is the Assumption Therefore you give the lie to the holy Ghost who affirmeth it Next you aunswer that the Galatians vvere then true Christians and their Assemblies Churches Gal 1.2 Therefore say you this Reason is nought But you may not thus runne away with the matter and deceive your self and your simple favourers The question is not Whether any Galatians vvere true Christians or any of their Assemblies true Churches For who ever doubted of that But this is the question Whether a Galatian holding all the truths of the Gospell novv professed in England and vvithall submitting to CircuÌ„cisioÌ„ vvere in that estate a true Christian Or putting the case that there were whole Assemblies consisting of such Whether those AsseÌ„blies then in that case were by Gods word to be deemed the true Churches of Christ The Apostle testifieth and saith No You say Yea. Now whether of you two it is meet wee beleeve let all men iudge But what is it then will you say that the Apostle termeth the assemblies of the Galatians true Churches Gal. 1.2 You shew the reason your selfe the light of the truth is so cleare and manifest There were but some of the Galatians that were infected with this error of Circumcision True in deed and of such onelie is the supposition made in the case aforesaid But the Churches of Galatia generally were not such but held the saving faith sound This also is most true they being set in the way and order of Christ And therefore although there sprang vp some heretikes and schismatikes among them which is the †1 Cor. 11.19 Act. 20.30 lot and triall of the Church of God in all ages yet was there not cause to break Communion with those Assemblies but
discover error as it was at first to reveale the truth You pretend also 2 the opinion of many auncient and late learned godly Christiās and 3 their expositiō of the Scriptures so as herein they cary ambiguity in infinite Thousands iudgment To both which I answer 1. That great antiquity was alledged by the Samaritans Ezra 4.2 Ioh. 4.20 and is also by the Papists at this day for their Prelacy Priesthood worship and other their errors of Purgatory Masse Prayer for the dead mixing water and wine in the Cup Iustification by works Extreme vnction Transubstantiation c. And the Scriptures too are so expoūded as they carry no small ambiguity in these points in the judgement of infinite Thousands Pag. 44. 45. 2. I have also shewed before how even some of the Martyrs learned and godly Christians held divers of these popish errors vnto death And therefore doubtles so took and expounded the Scriptures as vpholding them 3. And be sure whensoeuer you bring the many auncient and late learned and godly Christians you speak of for your assertion that as many such if not far mo both auncient and new may he brought to the contrary And what then are you the nearer 4. But in deed I deny this which you say There is not testimony from such antiquity as you speak of for your Prelacy and the rest of your abominations before rehearsed Pag. 63. c. If you can therefore shew it in your next And mynd as for the rest so for the Prelacy in particular that you shew it to be such as yours in office entrance administration maintenance c. For although ♣ the mystery of iniquity began to work betimes yet it was both withheld a while from being revealed 2 Thes 2.3.6 7.8 with Rev. 13.11 and coming vp out of the earth it appeared and was exalted not all at once but by degrees So as it was a long season in this rising of Antichrist ere the Prelacy came to that height which now it hath with you and in Rome the mother thereof Search and see if it be not thus And in the meane tyme because I know you haue a prejudice of whatsoever I say heare a litle what Mr Cartwright one of your selves hath written of your Prelacy against D. Whitgift now Archb. of Canterbury Our Archbishops Bishops Archdeacons c. saith he besides the names have almost nothing common vvith those of elder tymes Againe If those Bishops vvere alive they vvould not knovv ech other For that they vvould think ours Princes and ours would esteeme them as hedge Priests not vvorthy of their acquaintance or fellovvship T. C. first Rep. Pag. 124. c. and his 2. Rep. Pag. 660. And in the same place comparing them togeather he sheweth vnanswerably in many particulars how farre they differ the one from the other So as your Archbishop in this poynt also hath ever since ben at a Non plus Now if you please you may take your Archbishops quarrell in hand and strive with as good successe as he for these and the rest of your Romish traditions 5. Finallie remember on the one hand how our grandmother Eue at the first entring of sinne into the world insinuated ambiguity in the word of God which yet in deed was most cleare and plaine Gen. 3.3 with Gen. 2.17 And mynd well on the other hand if at this day the Papists themselves bring not greater show of Scripture for their grossest heresies of “ Iam. 2.21.24.25 Dan. 4.24 Mat. 25 35.36 Iustification by works †Mat. 26.26 Ioh. 6.51.53 Trāsubstantiation “ Iam. 5.14 Extreem vnction * 1 Tim. 3.15 Ioh. 14.26 16.13 Impossibilitie of the Church to erre c. then you or any other either have brought or can bring for your Prelacy and other impietyes before mentioned Shall we therefore conclude as you do that they are not easily convicted though they be mistaken in these things God having so disposed in his providence to suffer this among Christians so long and so vniversally God forbid Or shall we think that Ieroboam and the Iewes of whō you speak had not their pretences and excuses aswell as you and the Papists I have shewed before that they had Besides also as Moses and the Prophets were plaine against their corruptions so are both they and the Apostles as playne against yours As for example that there should be no forbidding of meats or mariage no read or stinted prayer no mens inventions to worship God by no Priests in office of Ministery neither any Lord Bishops but Christ onely no baptizing by women no Idoll Temples no Apocrypha books or prescribed Homilyes for the worship of God no Popes Canon Lavv or Prelates decrees to rule the Church by c. Compare now with these the Calves Images Priests and places whereof you speak and see if the word of God condemne not the one aswell as the other Mind also how against these Gods voice hath sounded in your eares by the testimony of his seruants from tyme to tyme and how his hand hath fearfully smitten you with hardnes of heart and given you over to false worship and persecution of the truth besides all other impietyes raigning among you Then which what greater judgement can there be in this life Consider also the example of Corah and his companions whom the earth swallowed vp and fyer devoured from heaven Num. 16. chap. 26.9.10 Whose case although it be handled and compared with yours in the Second Exception before Pag. 33. 52. 55. 3. yet because of the childish excuses which you shame not still to plead vnder pretence of vvant of conviction darkenes of the vvord vnto you c. and because ‡ Before Pag. 37. your self also do judge their case to be most wretched and altogeather inexcusable therefore will I here againe put you in mynd to consider well with your selves and to examine by the word of God whether your sinne may not be esteemed in some respects greater then theirs 1. The Office and function which they vsurped was a true one Numb 16.10 Yours false 2. The things which they took and offred were such as God had cōmanded vers 18. Yours such as man prescribeth 3. The people to whom they would administer were a true Church vers 2.3 Yours a false 4. The reasons which they alledged divers of them were more seeming-good then any you bring vers 3.14 5. They thought they did well and as was meet vers 3.13.14.18.19 You at least manie of you know and have professed that your Ministery and worship is Antichristian and therefore evill and abominable 6. They had not the written word so as you have vers 5.7.9.10.28 c. Lev. 8. 9. chap. wiih Heb. 1.1.2 2.2.3 7. They sinned in one thing vers 10. You in an hundred 8. They were twise or thrice admonished and reproved vers 4.5.8 c. You ten tymes 9. They stood vp against Moses and Aaron vers 3 You
but that still the reason deduced from thence is of force against you now you would have vs passe by you and not to apply it vnto you or your mother Church of Rome but to vnderstand it of Martion and Tatianus of whom you say that they absolutely condemning mariage and certen meats might indeed even therein vvholy fall from the faith somevvhat like to Balaam Iudas and those Apostate Israelites lately spoken of namely for having their consciences conuicted and seared vvith an hote iron And thus say you are they in no comparison vvith you of Englād But first if your former answer were of anie weight it might be asked why the followers of Martion and Tatianus might not likewise have defended them thus and said that their departure from the faith vvas but in some poincts not vvholy from all Secondly if this scripture was verifyed as you graunt in Martiō and Tatianus for their condemning of mariage and meats then we must needs think it verified also in the Romishe vvhore and her apostate childrē which are falne into the very same sinnes that are heer mentioned The Apostle nameth Martion and Tatianus no more then he doeth the whorish Babylon and the children of her fornication but comprehendeth heer all such who so ever they be as shall fall into this Apostasie And further if the wordes of this scripture be duly weighed and either other scriptures or the estate of the Romish harlot and her children cōpared therewith it will be found as lively to describe these as either Martion or any other that ever were in the world 1. First when the Apostle sayth that this shal be in the latter tymes who seeth not that it doeth most directlie point at the Romish Whore Though we doubt not but Martiō and Tatianus who lived 1400. yeares since or thereabout may also be cōprehended therein 2. Secondlie when it is said they shall departe from the faith thereby signifying that once they held the faith how playne is this of the Romish harlot which in the †Rom. 1.7 Apostles time was the spouse of God and since is falne into Apostasy and become the Mother of vvhoredomes and abominations of the earth 2. Thes 2.3 and Rev. 17.1.2.3.4.5 3. Thirdlie when it is said they shall give heed to spirits of errour and doctrines of Divels how fitly agreeth this to the Romish Babylon which as the scripture els where testifies is become the habitation of Divels hold of all soule spirits Rev. 18.2 4. Fourthlie when it is said they shall speake lyes through hypocrisy not to reckon vp the infinite particulars that might be alleadged for proof hereof how fitlie doth this describe the Religion and practise of the man of sinne the Romish Antichrist which the Scripture also calleth “ a mystery of iniquity as pretending to be with and for Christ and to draw men vnto him when indeed it is opposed against and exalted above the Lord Iesus and all his holy ordinances 2 Thes 2.4.7 5. Fiftlie when it is said they shall have their consciences seared vvith an hote iron how true is this found vpon the throne of the Beast and his Kingdome concerning which the scripture also testifieth †that vvhen the vials of Gods vvrath shal be povvred out vpon them and they conuinced of their jmpieties and abominations they shal be so farre from acknowledging and forsaking them as they shall gnavv their tongues for sorrovv and rather thē they will forsake their wickednes shall fight against God and his truth ‡ Let their raylings slāders Edicts Articles iniunctions finally their cōtinuall oppositiōs madnes against the truth people of God be witnesses of all this blaspheming the God of heaven for their paines for their sores and not repenting of their vvorkes Rev. 16.10.11 Lo here a seared cōscience in the Beastes kingdome 6. Finallie when the Spirit of God giveth here two particular instances of this apostasy 1. The forbidding of mariage 2. And the commaunding to absteine from meats vvhich God hath created to be received vvith thankesgiuing How directlie doeth he in both these as it were with the finger point at the Romish Babylon and her daughters In the one that is the forbidding of Mariage when as the Romish Babylon forbiddeth it to Priests Friers Nunnes and such like and the English her daughter to fellowes of Colleges and prētises and both these Churches to all men and women in Lent Advent Rogation vveek c. In the other that is the forbidding of meats when they forbid the eating of flesh on Fridayes Saturdayes Emberdayes Lent Saints eves c. Thus you see this Scripture which you would turne over to Martion and Tatianus doth most fitlie agree vnto and most plainlie describe the Romish Apostasy whether we apply it therevnto or compare this and other scriptures togeather speaking of the same Apostasy and defection By this also may appeare that as you say of Martion and Tatianus that they might be said wholy to fall from the faith somwhat like to Balaam Iudas those apostate Israelites lately spoken of namely for having their cōsciences conuicted and seared with an hote iron So may be said also of the Romish Babylon and her daughters Touching which point see moreover what is said before in the sixt Reason Neyther will your marginall additions nor your new clauses in the Reply it self help eyther you or the Papists any whit They are all as foolish and as contradictorie to the Apostles expresse words as be those which you vsed before So the same answer may serve them all still And whereas in the margent you refer vs to your next Reply follovving thither also do I refer you for aunswer of whatsoever you can there alledge In the meane tyme let the Reader mynd here that both all your marginall notes and such clauses also in this Reply of yours as are now included in a parenthesis be newly added in your printed book and were not before in your written copy which I aunswered Your self belike do now see the folly and insufficiency of your former pretended distinctions and excuses This by the way I thought now to adde by reason of these your new additiōs Now if seeing the evidence of this Scripture so full and plaine against your selves you would therefore except 1 Tim. 4.1.2.3 that in deed in the Romish Church it is so but not in yours of England First by this meanes you should overthrow your owne answer here who have denied it of the popish forbidding of meats and mariage and would turne it over from them to Martion and Tatianus Yea and feare not now againe to give the holy Ghost the lye when you pretend that the very Papists themselves if they erred in nothing els have not their consciences convicted nor seared with an hote iron which yet the Apostle affirmeth expressely of all such 1 Tim. 4.2.3 Secōdlie this would not hinder but that the consequent of the Proposition and the Assumption are good
worship and service of God Vnto these questions and the particulers thereof for the causes aforesaid we desire your direct answer with proofes of your answers from the scriptures According to which word if you speak not as I said before so I say againe Esa 8.20 it is because there is no light in you And now to conclude where you would in the end of your writing being not able to answer our Reasons fasten vpō vs some strange passion yea meere desperatnes for separating from you and answering of you as we have done we refer it to the godly and discreet Reader to iudge by that which hath ben said on both parts whether it bee not your selves that are taken with the strange passion you speake of and driven therevnto by meer desperatnes when for to mainteyne your owne estate you will haue the scriptures to fall and exalt the Church and Magistrate above Christ himself even flesh and blood above God blessed for ever Your practise whereof see before Pag. 28. 91. 100. 105. 135. c. But for this all your vnrighteous dealing against the truth people of God we leaue you to the Lord who searcheth the heart and tryeth the raynes to giue euery man according to his wayes according to the fruite of his workes That is to them that by cōtinuance in weldoing seek glorie honor and immortalitie eternall life But vnto them that are contentious and disobey the trueth obey vnrighteousnes indignation wrath Ier. 17.10 with Rom. 2.6.7.8 H. IACOB his 2. Reply to the 9. Reason IN this your defence of the last Reason you mislike that I say it is a fallacy and you say I shew none Marke what I say Euery one of your Reasons I say every one is a very proper fallacy and an artificiall parte of Sophisterie as by my seuerall answers to them may appeare Your First Reason is called in the scholes Fallacia ab eo quod est secundum quid ad simpliciter prouing a thing to be simply by that which is but after a sort The Second is the very same The Third Fallacia equiuocationis A fallacie of Ambiguity The Fourth is the very same The Fift is petitio principij a begging of the question The Sixth the very same fallacie that was in the First and Second Reasons The Seauenth Eight and Ninth haue all the Fallacy of Equiuocation and if you will the same with that in your First Second and Sixt Reasons also Further where you say that here I graunt you the cause it is very absurd The Apostle 1 Tim. 6.3.4.5 saying separate from such hath a two fould sence Either such as teach otherwise then the trueth fundamentally and then separate wholly Or not fundamentally but erring only in poincts lesse then the foundation and theise diuersely also Either presumptuously obstinately and of a desperate conscience and then if that appeare separate from such wholy Or els erring in simplicitie of ouersight and former preiudice from such separate nor wholly but only from the very error or errors in no wise from their Christian communion and societie seeing theise are true Christians Seing therefore our corruptions of the Praelacy and Ceremonies be of these latter sort which thing hetherto you haue not nor cannot ouerthrowe withall you must vtterly ouerthrowe Mast Cranmer the rest of the Martirs their Christianitie like wise Therefore wee in England by the grace of God are still true Christians you ought so to acknowledge vs as you will answer vnto God All which you may doe yet touch no parte of our Ecclesiasticall corruptions at all to giue allowance vnto them And in all this there is no contradiction with my selfe it is but your distempered conceipt that seemeth contrarie Nither is our absolute departure from the Papists hereby anie whit impeached Wee haue iustlie forsaken them cleane because by their very professiō and doctrine wee canot esteeme them true Christians neither in case of saluatiō while they so remaine but indeed very Antichrists as the scripture proueth Which thing also if you say of vs you say falslie it is our present question and you doe not proue it nor euer can doe As for your 17. poincts of false doctrine which you most falsly lay to our chardge what haue I to doe with them I list not to meddle at this prsent but with that which wee haue in hand◠namely to iustifie that our publike booke of Articles of Religion so farre forth as that it erreth not fundamentally conteyneth sufficient to make a true Christian As it doth not Against the which hetherto you haue brought nothing worth the hearing as we haue seene After you would proue vs to be like those Iewes Act. 19.9 whom Paul separated from But without all good reason They were not so many but they were easily certified of the truth that Paul preached but how infinitly many moe are there in this land that know nothing of this controuersie 2. Secondly Paul was better able to conuince them by the scriptures and did more effectually and apparantly then you doe or can our whole Realme 3. Thirdly how many learned are there in this lande that have many probable seeming reasons alleadge them publish them for the Praelacy against you are vnanswered And yet will you say they are conuicted those infinite others depēding on them I say cōuicted aswell as those Iewes What if these speake euill of that which you hold for truth but they hold to be errors schisme Are they all yea all the land therefore abolished from Christ Might not all this at least be sayd of the whole estate of the Iewes in Christes time and after aswell yet they ceased not to bee Churches why then are you so partiall against vs Lastly you would shew Reasons why the Apostles wholy separated not from the Iewes Synagogues after Christ Act. 13.14 c. Which you will in no wise haue to serue vs. But alas for all your Exceptions against vs you haue neuer a reason but one and that is petitio principij That wee were neuer separated from the world nor set in the way order of Christ but in the confusion and defection of Antichrist whose Ministerie c. were neuer the ordinances of God c. This is but crauing the whole question And I haue refuted these quarells in a short writing hereafter following about the comparison of the Ministerie with Mariage which yet you haue no leysure to answer this whole three yeares togeather and vpwarde And further you doe not shew any vtter and apsolute separation from the whole Church of the Iewes a great while after Christ but the contrarie is seene Act. 21.23.24.26 though from some one or two synagogues they separated after full experience of their obstinate malitious resistance of the truth which we deny not Touching the Conclusion In the cōclusion of my former Reply to proue your vtter separation from vs a Paradox
far separate from vs. Now you hold otherwise then the truth in all the particulars †before rehearsed towching your Prelacy Priesthood Sacraments Book of common prayer Pag. 63. c. confusion of people c. Thus far therefore you graunt we may and ought to separate from you And further we do not at all For there is not anie truth you hold which we also hold not with you So then in expresse words you yeeld vs the cause And yet further you yeeld it againe in that you do not defend by the Scripture your Hierarchy worship doctrines Canons Articles Iniunctions c. received and ioined vnto by all in your Church How absurd then and vngodlie is your denyall of so manifest a truth And how distempered is your brayne that can not perceive so plaine a contradiction with your self Your two fould sence of the Apostles words is a silly fiction of your owne head without anie ground or proof at all If you will have vs think otherwise bring warrant for the particulars of your distinction from the book of God But I pittie you Mr Iacob For I see you are brought to a low ebbe Who knowes not that this is the very last refuge of all ennemyes of the truth when they are pressed with evidence of Scripture so as they can not avoid it then to faine distinctions and to cast about for the sence as if that were hard and obscure which in deed is most plaine and easy Look in Bellarmine Bilson Whitgift Bridges and whosoever els have written against the truth if their dealing be not such This then doth not aunswer the Argument but proveth it rather to be vnaunswerable Tim. 6.5 As for the words The Apostle saying from such separate thy self if now you would know from whom Himself telleth it as plaine as may be If any man teach otherwise and consent not to the wholsome words of our Lord Iesus Christ and to the doctrine which is according to godlines c. from such separate thy self vers 3. But such is your case in particular As hath ben proved in your Prelacy and the other abominations of Antichrist yet taught and mainteyned among you Therefore are we bound by this rule of the Apostle to separate our selves from you Els should we aunswer it to God at that day Of your continuall vayne distinctions of fundamentally wholy presumptuously simply c. ynough is said alreadie in the handling of the for mer Reasons As also of Mr Cranmer and the rest of the Martyrs Whom here you set before vs againe as coleworts not twise but ten tymes sodden Leave this vsage of them Mr Iacob for they have left you long synce See before Pag. 40.41 Next you tell vs we may ioyne with you and yet towch no part of your ecclesiasticall corruptions at all to give allowance vnto them Prove this and you say somewhat But I doubt we shall find you as slow in proving as you are rash in speaking Mind but these particulars following which I will name for example Can we receive your Priesthood from the Prelates or execute it vnder them Can we ioyne to your Service book or anie part of your worship and Ministery Can we receive the word or Sacraments from your Ministers in that constitution Can we remaine members of your confused Assemblyes Can we stand subiect to your Prelates and their Courts Canons censures c. Can we I say do these or anie of them and yet towch no part of your ecclesiasticall corruptions at all to give allowance vnto them In your next Reply Mr Iacob declare vs this riddle if you can And in the meane tyme I will attribute it to your distempered conceit that you do thus every foot forget and contradict your self and yet discerne it not But what will you say too if such as ioyne with you in anie part of your worship suppose it be the best become thereby partakers of your whole worship and constitution even of the worst things that are among you therein To make it plaine and certaine vnto you mynd these proofs In Israell †1 Cor. 10.18 they that did eate of the sacrifices as “ 2 Sam. 1.4.5 the people might were thereby partakers of the whole Iewish religion yea even of the altar Vnto which yet they might not come at all but the Priest onelie Lev. 1. chap. c. Numb 18.7 Luc. 1.9.10 In Corinth the Christians that abhorred Idols and Idolatry yet when after the sacrifices were offred * 1 Cor. 10 14-22 8.4.10 they sate but in the Idol Temples to eat of the meats that had ben sacrificed which in †1 Cor. 10.25.26.27 other places they might have done became thereby partakers of the whole Idolatrous wprship though they were not present at it but as they thought abhorred it In like maner they which connnunicate in anie part of your worship become thereby partakers and guiltie of the whole though it may be neither you nor they so think So false it is which here you give out that we may ioine with some of your worship and Ministery and yet towch no part of your Ecclesiasticall corruptions at all to give them allowance For the Papists to omit that you aunswer not what I obiected you see and graunt readily that they are no true Christians but very Antichrists c. Yet for your selves though your Hierarchy Leitourgy confusion of people false doctrines c. be meerlie Popish and Antichristian you will not see and acknowledge it Take heed least when you see yet you wink with your eyes and though you vnderstand yet you harden your heart because you will not be converted and healed Esa 6.9.10 Act. 28.26.27 For the question between vs let the Reader iudge how I have proved it and how you have quitted your self and your Churches Where you say the points of false doctrine in your Church are most falsly laid to your charge all may see here againe you have an hard forehead to deny anie thing and yet are so sottish you can prove nothing But you say you list not meddle with them at this present I easily beleev you They are so pregnant against you as it is no marvell if you have no list to do it Otherwise you shew list ynough to medle with anie thing that you think may cary any show against vs. But you must mynd the point is not what you list but what you ought to meddle withall You have taken vpon you the defence of your Churches in the estate wherein now they stand Therefore must you aunswer aswell for the false doctrines as for the true mainteined in your Church Els would the Papists iustify their case against you well ynough For this cause then must you aunswer aswell for your Book of cōmon prayer and other your books of Articles Canons Iniunctions c. as for that book of Articles which was published in the yeare 1562. For they conteine the doctrine and
later have seen before their eyes the mischief that followed vpō that declining which the other of former time neither did nor could Adde herevnto the great vnlikenes when they are compared together in their Offices Entrance Titles prerogatives Courts Canons Iurisdiction and other procedings And tell me why you left out Cyprian in your printed Book whō you named in your written copy for which cause I have now also noted his Name with the rest Is it so that you see alreadie how he is against you Assure your self Mr Iacob that so will the rest also be found lesse or more I alway except the Prelates of Rome whensoever due triall and comparison is made Which I neither need nor purpose here to stand vpon seing these things are purposely hādled and alreadie published by others well knowen and approved also of your selves as by Mr Beza against Saravia T. C. his 1. and 2. Reply The Demonstration c. I omit also that yours are become persecuters whereas the other were persecuted Therefore your sinne is far the greater And many other things I might alledge but it sufficeth vs and hereon we rest that your Prelacy and other Ministery Worship c. are none of Christs ordinances appointed in his word If you be other wise mynded prove it by the book of God Ioh. 17.17 Psa 119.105 Esa 8.20 You know that †it alone is the word of truth and ought to be vnto all the lāterne of our feet Hence forth therefore speak according to that word and seek not by the lesse sinnes of others to hide and nourish your owne far greater Otherwise remember and applie to your selves the judgement that is written Exod. 20.5 Ps 129.21 Gal. 1.8.9 Rev. 14.9.10.11 and 22 18.19 And note these things withall 1. First That here you speak of such as live and dy in your errors ignorantly Now what defence is this for your self Mr Iacob and for all the rest of your Church throughout the Land who do not onelie know these errors but have also taught professed and witnessed against them heretofore 2. Secondly that here you are glad to vse the same pretences as rusty weapons against the truth which were sometymes vsed by D. Whitgift and the Papists for defence of the Prelacy and found to be of no force at all 3. Thirdly that whatsoever you speak here in excuse of your conviction may be likewise alledged by the Papists and other Hereticks for defence of them selves viz that they are not all cōvicted sinne against their cōscience also that such and such points are not acknowledged even of ignorance in a thousand to one among them that many of them and not of the simplest hold their way to be the onely true and right course and almost all of them to be indifferent and lawfull very few and scarce any that see it to be meerly wicked and intolerable Yet these are the reasons and armour of proof you bring for defence of your Hierarchie and Church-estate And what should I speak of your manifold contradictions fearfull clauses notable vntruthes c. Your cōtradictions as when you graunt here Pag. 28. 61 This is your generall sinne and yet said before you held these to be Christs ordinances Your pretended excuse that you speak some things in your owne person some things in your Churches I have shewed before to be vayne and against your self Pag. 55. 56. 72. Another contradiction in that you professe the auncyent Bishops and yours have declyned viz from the truth and way of Christ or els tell vs in your next from what and yet plead as if your Church generally were eyther ignorant hereof or held your present governement to be the onely true and right kind or at least to be indifferent and lawfull c. For how I pray you can these stand together If you say your self know thus much but as for any others that know it they are very few and searse to be found these I take it are your owne words this is but a vaine conceit of your self and such as is still accompanied with folly There are no doubt a thousand to you who are but one that know these things aswell or better a great deale Yea I know manie of your Church my self who have taught and writtē far more soundly and godly of them then ever Mr Iacob did And if these had all held their peace yet your Book of common prayer as grosse as it is knoweth thus much ‡ In the Commination that in the Primitive Church there was a godly disclpline which it saith is much to be wished that it might be restored agayne The particular there mentioned I stand not vpon I note it onelie for this that you may see even by that book received among you generally how your Church neither is so ignorant of the estate of things in former tymes as you pretend neither thinketh your present government to be the onelie true kind c. Not to speak of your so manie and so publik suites to the Parliament to have it removed as being vnlawfull and Antichristian Neither of the many books printed with Priviledge avowching as much A third contradiction till you cleare it better note in this also that you acknowledge they in K. Edw. tyme were godly learned and yet insinuate withall as if they were litle better then tyme-servers Your fearfull clauses importing partlie a yeelding of the cause partly a seeking of starting holes and excuses for your sinne As when you say 1. Let this be our generall sinne yet there is diversity of sinnes 2. All sinnes by their nature are mortall yet do they not all alike abolish vs from Christ 3. This sinne of outward Church-orders is not of the most heynous nor extremest disobedience 4. There are sinnes wherein men living and dying ignorantly without particular repentance may be saved 5. No greater is now in our Bishops presently especially towching our Churches and Ministers too generally 6. If you say we are all convicted now it is false 7. The godly learned Protestants in King Edwards tyme were not vtterly ignorant of this poynt of reformation 8. The Iewes were not generally plainely convicted 9. Our Assemblyes are not all godles and profane Our sinne destroyeth not faith Christianity in our whole Assemblyes c. As if your self thought it did in some Your notable vntruths also are many as when you alledge Mr Beza vpō Act. 15.20 as if he spake of such Iewes as did personally hate and persecute Christ where as he speaketh expressely of such as beleved in Christ but were withall zealous of the Law being not yet perswaded of the abolishment thereof Agayne when from him you would teach that they which did personally hate and persecute Christ yet were the true Church vntill the Temple and City were destroyed yea and saved though they repented it not Which is contrarie to these and many the like Scriptures Act. 2.40.47 and 13.45.46.50.51 and 19.8.9 1. Thes
afterwards give his body to another and so commit adultery Then is the marriage-knot broken So if after a people have chosen a man to be their Minister hee give himself to another and a false Ministery and so commit spirituall whoredome Then is the former knot also broken H. Iacob his Reply THe taking of orders from a Prelate after consent given to a Minister by a people is not like adultery in mariage especially where both Pastor and people are simply ignorant of that error Therefore that disanulleth not as adultery doth the wedlok So this Reason is much like to the last before and the answer not vnlike to that of the Fourth Reason likewise For That which at the First maketh not vncapable That same afterwards doeth not dissolue But this error maketh not Christians vncapable at the first as thero is shewed and in the Third chieflie Therefore neither can it dissolue afterwards the Covenant betweene the Pastor and the people Fr. Ioh. his Answer YEs Mr Iacob albeit your peoples consent were the choyse of a true Church yet such taking of the Prelates Orders were like adultery How much more in your case who have drunke so deep of the cup of Babels fornications Yet you say these two are not alike but your saying you proue not at all I do still affirme there is likeliehood between them and thus I prove it To receive the Ministerie of Antichrist is to commit spirituall whoredome For Antichrists Ministerie is part of the Whores abominations spoken of Rev. 17.4.5 But the taking of Orders from a Prelate is to receive the Ministery of Antichrist Witnes your Book of ordination Admâ—â— to the parliam compared with the Popes Pontificall Wherein your selves confesse he sheweth himself to be Antichrist most livelie Witnes also the nature of your Orders and Prelacy compared with the ordinance and Ministery of Christ Therefore the taking of Orders from a Prelate is to commit spirituall Whoredome Now that there is likelyhood and fit Comparison between corporall and spirituall Whoredome the Scripture doth every where teach and your self Mr. Iacob I think will not be so sencelesse as to deny it Even here you confesse that your taking of Orders from a Prelate is an error Neither will the ignorance you pretend help the matter For although it cannot well be thought that after so open and manifold declaration of the truth as you have had you should still be ignorant thereof yet if it were so your ignorance you know will not warrant your action nor justifie your sinne Ignorance in deed causeth a sinne to be lesse but not to be none at all Suppose that two ignorant persons not knowing or at least pretending not to know adultery to be vnlawfull should commit that folly togeather Were their action therefore not to be deemed adulterie Yet thus you reason And your answer besides importeth some yeelding to the similitude as towching them among you which know the truth Let all such therefore especially weigh with them selves in what wofull estate they remaine wittinglie even such as is spiritual whoredome against the Lord. So this Reason in deed is like to the last before that is direct and of waight against you and your aunswer vnto it not vnlike to that of the Fourth Reason and the rest that is meerlie frivolous and to no purpose at all For this error as you call it that is your subjection to the Prelacy and abominations of Antichrist yet remaining in your Church maketh you in that estate eveÌ„ at the first vncapable of chusing a Pastor or of entring such Covenant as you speak of or of performing anie other action by the power and liberty which Christ hath given to his Church For what concord hath Christ with Antichrist Or how can the liberty of Christ and bondage of Antichrist stand together 2 Cor. 6.15 1 King 18.21 and the one not expell the other Or will you alway halt between two opinions and never make streight steps vnto your feet to turne them into the testimonies of the Lord Be not deceived God is not mocked Whatsoever a man soweth that shall he reap He that soweth to Antichrist shall with him reap corruption but he that soweth to Christ shall by him reap life everlasting 2. Thes 2.10.11.12 Rev. 14.9.10.11.12 Gal. 6.7.8 Ioh. 3.36 Heb. 5.9 Chap. 9. Of the clause annexed at the end of Mr Iacobs printed book which is thus H. Iacob THis last Treatise hath remayned in their hands these three yeares more vnanswered Fr. Iohnson THis is most false Mr Iacob For I did aunswer it my self “ above three yeares synce In the yeare 1596. And being then close prisoner I sent it away from me sheet by sheet as I did at the same time my aunswer also to the former Treatise to be copied out and conveied vnto you Since which time you have not given any Replie vnto it againe No not vnto this day So it is your self that have not answered me these three yeares and more Mynd therfore how greatly you have abused both me and your Reader But perhaps you will say my answer came not to your hands For so by this clause of yours it may seem to be If it were so as for myne owne part I know not whether it did or no yet of this I am sure that when you sent me word these things were to be published Moneth 5.10 and 30.159 8. I wrote to you “ twice desiring among other things this in particular that then you would with the rest publish also my answer to this Reply of yours So as by this you had knowledge if not before that it was answered Yea you know moreouer how I wrote vnto you at the same tyme that you had not replyed vnto me agayne synce I answered you and that if you wanted any of my answers or by any occasion had them not perfect I would help you to them if you sent me word c. And these Letters of myne you received In your Letters to me Mon. 5.27 and 6.20 1598. as your self “ certifyed me Which I have yet to shew vnder your owne hand Yet you have not onelie left my Answer to your Treatise vnprinted but you shame not besides to affirme contrary to your knowledge that it hath remayned in our hands these three yeares more vnanswered Think now with your self Mr Iacob what conscience or honesty there is in such dealing But it may be you had not so much care to deale well as to have the parts of your book agree together alike For as with vntruth and bad dealing you began and proceded in it hitherto so you do now also end it Principio medium medio ne discrepet imum Thus in deed all the parts of your book from beginning to ending are suteable one with another Yet such correspondence in your Book is small commendation to your self Better dealing would better become you save that seing you fight for Antichrist his Churches
and Ministery it is no vnmeet thing that you vse the weapons of Antichrist Which are chiefly two falsehood and violence Of the former whereof your book is full from end to end speaking lyes through hypocrisy And with the latter your Church which you would defend aboundeth as your violent courses against the truth will alway testify to your face howsoever you shame not to plead evē for this also For which see before Pag. 112.133.134 If you write agayne be better advised Rev. 14. 18. chap. Psal 84. Ier. 50. and 51. Chap. Or rather learne to lay your hand on your mouth and plead the cyuse of Antichrist no more But follow the Lambe whithersoever he goeth And give your self no rest vntill you appeare before God in Sion Forsake Babel Let Ierusalem come vp on your heart and help you to build the walles thereof though it be in a strait and troublous tyme. And this which I speak vnto you by the word of God I wish to be mynded of all that feare God and love the Lord Iesus He that hath eares to heare let him heare Math. 13.9 A Table of some particular things conteyned in this Book ANtichristian corruptions yet had in the Church of England Pag. 63. c. Antichrists of two sorts pag. 95. Of the Apocrypha books pag. 22. 60. The Chaldean and Spirituall Babylon compared together pag. 99. c. Of the Beasts mark Preface Section 3. Pag. 163. 189 Blasphemy in the professiō Ministratiō of the Church of Eng. p. 22. 60. 188. 189. Of the auncyent and late Bishops pag. 129. 162. 183. 203. Of the Name Brownists pag. 2. A true visible Church described pag. 14. 196. The true Church hath but one Lord-bishop the Lord Iesus Christ p. 163. 189. It is Christs ordinance that there be true offices of Ministery and a lawfull administration and to a faithfull people pag. 16. 19. 39. The Worship and Ministery of the Church of England is against the Prophecy Priesthood and Kingdome of Christ pag. 33. c. Of the Church of England Pag. 1. 3. 11. 27. 122 126. 161. c. Her confusion pag. 16. 103. 122. 200. Conviction pag. 42. 53. 78. 108. 130. c. Book of Common prayer pag. 27. 33. 63. 86. 96. 120. c. Dispensatiōs and Licences Pag. 65. 73. False doctrines pag. 122. 157. c. Fundamentall errors pag. 22. 114. 147. Excommunication and Absolution Pag. 33. 65. Hierarchy and Ministery Pag. 2. 23. 27. 63. 120. 122. 188. c. Holy dayes pag. 33. 64. Idol-temples P. 65. 121. 126. Indifferent opinion of the Hierarchy pag. 94. 120. 121. Persecution pag. 66 108. 112. 133. 177. 178. 197. Profession pag. 21. 60. 120. 171. Speaking lyes in hypocrisy pag. 150. 151. Will-worship and superstition pag. 27. 33. 82. 86. 87. The faith of the Church of England abolisheth the Second commandement and perfection of the Scriptures pag. 38. The Church of Engl. holdeth all outward governement of the Church to be vnwritren and vncertayne pag. 28. 38. The Church of Engl. holdeth the inventions of Antichrist to be Christs ordinances if the Magistrate so please pag. 61. 69. 72. The Preaching Sacraments Prayer c. in the Church of Engl. appoynted by mens precepts pag. 82. 86 87. None can ioyne with any Chutch or Ministery of Engl. but they must needs partake with their Antichristian abominations pag. 88. 170. The estate of the Ministers and Church of Engl. compared with Corahs c. pag. 32. 53. 130. 138. Difference to be put between true Churches having corruptions and false Churches making show of Religion pag. 92. 133. 161. 195. Things verifyed of the members of a true Church may be applyed to a false Church and yet not iustify their estate pag. 83. Of the Ethiopian Churches pag. 94. Of the error of Christs descension into Hell pag. 115. 116. Of the Foundation in Christian Religion pag. 46. 51. Some dying in fundamentall errors yet saved pag. 44. 45. 545 Some holding no fundamentall errors yet condemned pag. 48. 146. The falsest Churches and greatest Hereticks hold much truth pag. 47. 104. 106. 113. 136. 137. The Heathens acknowledging and worshipping of the true God p. 123. 124. The Papists bring more show of Scripture for their grossest heresyes then Mr Iacob or any other do for the Hierarchy c. pag. 129. A notable false doctrine of Mr Iacobs wherein it seemeth he is alone p. 172. Three speciall things to be noted in Mr Iacobs Replyes pag. 9. How Mr Iacobs Argument should be propounded pag. 12. Popish shifts vsed by Mr Iacob pag. 26. 30. 32. 128. 136. c. Idolatry and false worship of two sorts pag. 67. 80. Visible Idols in the Church and worship of England pag. 120. Of the Iewes Church Preface Section 4. 5. pag. 83. 84. 89. 195. 197. Of Imposition of hands pag. 208. 210. Of the forbidding of Mariage and Meats pag. 73. 129. 135. 137. 140. 143. 147. Of the Martyrs pag. 8. 29. 40. 44. 54. 67. 79. 182. How the Ministers of England are made ordered pag. 188. 189. The word and Sacraments administred and received in the Church of Engl. in and from a false Ministery pag. 16 64. The Oath ex officio pag. 63. Of such as live and dy Papists c. pag. 146 Of the word Prelate pag. 188. Seven Questions yet vnanswered pag. 164. Separation from the Church of England graunted in expresse words by them selves pag. 156. 157. 169. The Sacraments administred in the Church of England with many corruptions pag. 15. 17. 25. 33. 64. Of Sacramentall speaches pag. 117. 118. Of the Samaritans pag. 104. c. The Parable of the Tares pag. 158. 173. Testimonyes of the Prelates themselves against the Church of Engl. p. 16. 200. Testimonyes of the Reformists against it p. 16. 27. 39. 79. 86. 103. 129. 176. 200. Testimoyes of the Reformed Churches against it pag. 17. 176. Testimonyes of the Martyrs and of former tymes against it pag. 162. 163. 177. 180. 182. 183. The Testimonyes alledged out of Scripture for defence of the Church of England are also against it Preface Section 3. 4. 5. 6. pag. 51. 52. 195. Of Tithes and maintenance of the Ministery pag. 209. 210. The Word of God onely is to be our rule and light of our feet pag. 22. 30. 34. 203. The word and ordinances of Christ as playne for vs now as was for the Iewes vnder the Law Yea more playne pag. 128. The obiections of Discōtinuance of Antiquity of Ambiguity in expounding the word c. answered pag. 128. 129. How the Lord abhorreth in his worship the mixture of mans inventions with his word and ordinances pag. 61. 101. 209. The doctrine and worship of Divels pag. 121. 122. The Lotd accounteth them to be made and worshipped as Gods whose ordinances are observed though it be for his worship pag. 80. 117. 122. Princes and Magistrates ought to abolish all false worship Ministeryes and to mainteyne the true which God hath prescribed in his word p. 199. Though they do not yet ought all the people of God to forsake the false and cleave vnto the true Preface Section 4. 6. 7. pag. 43. 46. 51. 101. 148. 158. 163. 170. 180. 184. 196. c. ERRATA PAg. 6. lin 9. read thus the Assumption And note downe in the Margent Pag. 86. and 87. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after a sort or in part Pag. 183. Mr Tindals testimony there alledged is in his works printed together pag. 176. in the Book called The obedience of a Christian man Pag. 197. lin 41. sinne as Pag. 200. lin 38. starting hole Pag. 204. lin 9. that they FINIS