any feare of God or loue of that appearing of our Lord IESVS CHRIST to preserue their soules bodies pure from the idolatrie and abhominations of the false Church to saue themselues from this wicked peruerse generation by comming out from amongst them fleeing out of Babel and by gathering themselues vnto the Lambe in mount Sion there amongst together with his chosen called faithful seruants vnder his banner conduct to fight in all patient constant maner that good fight of faith holding forth the word of life against al the works powers of darknes not abhorring the crosse of CHRIST or louing in his seruice their liues vnto the death but being alwaies ready to do or suffer according to the will of God following the Lamb wheresoeuer he goeth that so he may lead them in the waies of life peace and at length bring them to the full fruition of that endles happines which he hath prepared for all his in his Fathers kingdome there to rest with him in perfect ioy for euer euer Which grace that they may find as I haue not spared my poore endeuour â—…hough therby I haue exposed my self to present peril open reproch by the violent hands virulent tongues of these malignant aduersaries to blow the trumpet awakeÌ„ admonish all that yet some might be saued so shall not cease whiles yet God preserueth me aliue amongst them eueÌ„â—…n my continual praiers incessantly to beseech the Lord to shew this mercie vnto his chosen who because they are only knoweÌ„ vnto himself I shal not cease to hope wish that eueÌ„ the greatest enemies might be of this number that whereas now they staÌ„d the waged marked seruants of Antichrist they might by vnfained repenrance wash away those stigmatical skarres be mustered inrolled in the Lambs Booke of life hauing his Fathers name writteÌ„ in their foreheads to whome be praise in the Church by CHRIST IESVS throughâ—…ut all generations for euer Amen But the foundâ—…tion of GOD standeth firme hauing this seale the Lord knoweth who are his and let euery one naming the name of GOD dâ—…part from iniquitie 2 Tim. 2. 19. If thow be wise thow shaâ—…t be wise for thy selfe but if thow scorne thâ—… alone shalt suffer Prou. 9. 12. By the Lords most vnworthy seruant and witnes iâ—…â—…andes HENRY BARROWE FINIS The Printer to the Reader I must acknovvledg verye many faults escaped in the printing of this Booke therfore do craue the Readers patience and the Authors pardon hauing giuen the one no doubt some cause of offence and done the other I feare a greater wrong but hopinge that both will rest satisfied that the Reader shall reape the proffit of this fruitfull discourse I bid them farevvell 2 King 22. 11. Ier. 9. 1. 2. Zach. 7. 11 〈◊〉 10. 2 〈◊〉 2. 18 19. 2 Tim. 2. 13 â—…am 2. 13 â—…am 2. 13 â—…4 Ezek. 9. 4 5. Phil. 3. 18 19. Isa. 59. 4. â—…zek 22. 30. Lam. 1. Isa. 51. 18 â—…0 â—…om 9. 1. 2. 3. Micâ—…h 3. 8 Maâ—… 11. 25 1 Cor. â—… 26 c. 2 Cor. 4 10. 2. Tim. 4. 1 Cor. 2. 1â—… Prou. 26. 7 Act. 19. Amos. 3. 6. 7. 8. Ezek. 3. vltim Exo. 23. 2. Reuel 18. 1 Cor. 10. 9 Râ—…uel 14. 1 2 Pet. 1. 19. Deut. 4 6. Psal. 119. 105. Deut. 30. 11. c. Isa. 60. 12. Hebr. 2. 3 4. Heb. 12. 24. 25. Gal. 3. 15. Deu. 4. 2 12. 32. Pro. 30 6. Reuel 22. 18. Deut. 5. 32. Psa. 45. 6. heb 1. 8 Ioh. 12. 48. 2 Cor. 5 10. Reu. 22. 18. 19. Gal. 1. 8. 1 Tim. 3 15. Deut. 31 26. Deut. 17. 8. c. Mal. 2. 5. Exod. 23. 20 21. Heb. 12. 28 Deut. 29. Iosu. 24. Iud. 3. 1 Cor. 6. 15. 10 16 17. 12 13. Eph. 1. 23. 4. 12 Hebr. 3. 13. 10 24. Pâ—…il 2. 4. Rom. 16. 17. 2 Ioâ—… 10. 1 Ioh. 4. 1. 1 Tim. 6. 3. 4. 5. Math. 6. 22. Luk. 11. 34. 35. 1 Pet. 2. 2 Ioâ—… 6. Phil. 2. 16. Math. 15. 13. 16. 12. Gal. 5. 9. Reuâ—…l 8. 11. 9. 3. 5. 19. 16. 13. 2 Cor. 11 13. 1 Cor. 3. Mat. 23. 2. Tim. 3. 6. c. Math. 7. 15. Act. 20 29. Iob. 10. 1. Cor. 3. 27. Mark 13. Math. â—… 4. â—…k 21. 〈◊〉 24. 29. Reuel 4. 5 chapters Ephes. 4. 11. Col. 2. 5. 1 Cor. 3. 3. c. Gal. 6. 12. c. Col. 2. Iudg. 2. 2 Cor. 11. 20 3 Ioâ—… 9. 2 Thess. 2. 7. 2 Cor. 11. 3. 〈◊〉 7. 1. â—… Thess. 2. Reuel 13. Reu. 9. vers 1 2 3 c. Reuel 13. 2. 5 6 7. vers 15 16 17 Reuel 17. Reuel 18. 3 Reuel 7. 4. â—… Reuel 9. 4. Reuel 14. Reuel 12. 7. Reuel 15. Reuel 17. 14 Reuel 14. 4. Ierem. 50. 51. Isa. 13. Gen. 6. Gen. 19. Luke 21. 28. Reuel 15. 5. â—… 〈◊〉 16. Reuel 18. 4. 5. Isa. 52. 11. Zaâ—…b 2. 7. Iâ—…rem 51. 6. 45. Ierem. 50. 8. Matâ—… 24. â—…6 c. Hebr. 3. and â—… Chaâ—…t Gen. 4. 3. 4. 17 23. 21. 4. Gal. 4. 25. 26. 1 King 3. 16. Prou. 7. 13. 14. c 9. Chap. 1 King 12. 28. c. Lam. 3. 40. c. Math. 7. 13. 14. Reuel 14. 1. 1â—… 15. Reuel 11. â—… â—… Isa. 35. â—… 1. Pet. 2. 5. Ierem. 5 1. 26 1 Câ—…ron 29. 2. 1 King 5. 17. 6. 7 2 Chron. 2. 8. Ezra 3. 7. Read Leuiticus fâ—…om the 10 to the 23. Chapâ—…er 1 Pet. 1 10. 11 12. Isai 54. 11. c. Ierem. 31. 34. c. Isai 60. 17 21. 35 8. 10. 55 13. â—…mb 2 4 6. Cant. 4. 13. c. Ezek. 47 12. Reuel 22. 1. â—…om 11. 17. 24. 1 Cor. 6. 11. Titus 3. 3. 1 Pet. 4 3. Rom. 6. 4. 〈◊〉 3. 10. â—… 7. 19. Luk. 13. 6 Math. 15. 13. Iob. 15. 6. Iâ—…r 2. 21. Isai. 11 6. â—… â—…nd 65. 25. Mâ—…th 3. 10. 7. Luk. 10. 13. 3. Act. 2 41. 42. And enerie vvâ—…ere through the vvholâ—… historie of the actâ—… of the Apostles Exod. 28. 15. 21. Reuel 21. Zâ—…ch 9. 16. Mal. 1. 10. Ezek. 44. 7. 16. 25. 23. 42. 44. Prou. 9. 17. Micah 7. 3. Nah. 1. 10. Isa. 1. 16. Lamen 2. 13. Hose 4. 1. 2. Micah 3. 9. Amoâ—… 6. 12. Isâ—… â—…9 14. Micah â—… 11. Hose 4. 4. 2 Tim. 4. 3. â—…ek 33. 3â—… Amoâ—… 5. 10 1 Peâ—… 4. 4. 5. Isâ—… 59. 15. Râ—…uel 13. 17. 2 Kings 22. 11. 12. 13. Ezek. 16. 49. Isa. â—…6 10. 11. 〈◊〉 3. 20. Ephes. 5. 13. 1 Thess. 2. 15. 16. Math. 23. 32. c. Math. 21. 38. 39. Reuel 13. 16. 17. Gal 4. 9. 10. Reuel 14. 9. c. Ioh. 8. 37. Gal. 5. 1. Col. â—… 6. 7. 8. Iude 3. Reuel 14. 12. Iâ—…h 15. 14. Caluin iustit lib. 4. Sect. 9. Prou. 19. 27. 1 Ioh. 4. 1. Math. 7. 24. c. 1 Tim. 2. 2. Rom. 9. 15.
vvelly they agree to the institutiō of CHRIST I hope by this sleight repetition of some of their popish trumperies and corruptions apeareth So that yt were but a wearines either to rip vp the rest of their blasphemous Leiturgie in discussing y ◠manifold errors which aboūd in their collectes exhortations abuse of scriptures vnto the same or to shew forth their v◅reasonable profanation and high sacriledg in these thinges which are already shewed Which be so repugnantly con◅rarie to the institutiō of CHRIST euerie way so popishly grosse as no pretext or excuse can be forged for them except yt be the prerogatiue of the Apostatical Sea of Rome which by the high Cōmission of Sathan hath power to forge a new ministerie new sacramentes new lawes and cannons where in deed this ministerie of theirs these sacr◅mentes worship orders c. were minted stamped And so may they draw an argument from thence for them al thus They that were baptised in the Church of Rome when afterward they came vnto the true faith were not to be rebaptised Therefore though this baptisme in the church of Rome were done by a worse ministery in worse maner then theirs yet is yt of al men esteemed for a true and auaileable sacrament and so if this baptisme be allowable much more the baptisme of the Church of England which is done in much purer maner then theirs Well seing comparisons be odious and I might be thought partiall to speake what I think and know of the matter I remit the ful deciding of this controuersie vnto the 23. Chapter of Ezechiels prophecie where you shall see whither Aholah or Aholibah were the honester woman Only before I come to this stout reason let me a litle turne yt vpon themselues All that were baptised in the Church of Rome when they come vnto the true faith are not to be rebaptised but haue reaceaued a true Sacrament therfore the Church of Rome is the true Church of CHRIST for the seales of the couenant only belongeth to that Church or people to whome the couenant belongeth but the couenant only belongeth to the true Church to them that are in the true faith therfore now by this reason are they all in schisme by diuiding themselues from this their holy mother Church of Rome Doctor ROBERT SOME in his first infamous booke against the Anabaptisticall recusantes as he of his charitie calleth them proueth the sacramentes deliuered by the dumb english priestes to be true sacramentes because the baptisme in the Church of Rome is true baptisme for that they baptise in the name of the Father of the Sonne and of the holy Ghost But in certayne marginal notes added to this great clarkes booke was this inconuenience among many other moued vnto his further cōsideration how he would then ward the blow of flat schisme but he of his discretion tooke further time in his next booke which in deed I suppose was written but in some splene peraduenture in the meane time vpon further aduise the wind may blow in such a quarter as he will be ready together with his Lordes Grace to goe back againe and so auoide this danger of schisme well inough Yet I must say this D. was frendly aduised when yt was though he of his collerick nature took yt not so but called him ignorant bould Anabaptisticall wrangler for his good will to spare this deep diuinitie deriued from M r. CALVINE and other writers of these times least in deed he opened such a gap to the papistes as neither the Church of England nor of GENEVA nor any that hold this opinion shall euer be able to shut For see if this baptisme thus deliuered in the Church of Rome be a true and an auaileable sacrament then may yt be a true sa◅rament without a lawfull minister to deliuer yt vnles they allow also popi◅h prie◅tes to be true ministers then may the seale of the couenant be giuen to open idolaters vnles they will also make the papistes true and faithfull Christians then doth Gods couenant of peace and loue belong vnto this Apostaticall Babilonish harlot vnles they will make the Church of Rome the spowse of CHRIST Then hath CHRIST many bodies many spowses or els cannot three so diuerse Churches as the Church of Rome the Church of England the Church of Geneua all or any two I wil not say any one of them be true Churches or els also must CHRIST be deuided and stand an head an husband to all these Churches so be one in one place an other in an other place yea then may CHRIST be an husband where his wiues rule and set vp and pluck downe bring in cast out what whome they wil without his leaue or will Infinite other absurdities and blasphemies would then insue euen all maner corruptions abhominations would then proue lawfull And let me add yet this vnto the rest Yf the baptisme of the Church of Rome be a true sacrament then haue they one true sacrament an other false For I am sure or atleast I thinke they are not so grosse and shameles in the Church of England to hold that breaden God that magicall coniuration vpon their Altar to be a true Sacrament Good in substance bad in forme will not salue this sore for then I may cōclude that by this sophistry a lawful minister to deliuer a faithful people to receaue the simple pure element and forme of administration which CHRIST hath instituted were not necessarily required to a true sacrament or seale of the couenant or as they in their logick terme yt of the substance of a sacrament so may nay is al CHRITS Testament vtterly abrogate at once then haue mortal men power both to reiect the ministery and lawes of CHRIST and to erect new in stead therof in the Church Neither yet will this cauil good to the faithful receauer or vnto the receauer after he hath faith help y e ma◅ter for first we heere reason not of the persons receauing but of ◅the thing receaued not of the time to come but of the time present namly whither this baptisme thus deliuered in that place be a true sacrament when and as yt is deliuered or no. And sure if then yt be not good in that maner yt cannot afterward be made good by any future faith neither yet can in the present time be receaued of faith for faith neither alloweth nor iustifieth sinne If the actiō be euil a faithful man may neither doe yt nor ioine in the action with to them that do yt How then should these false sacraments be sayde good to the faithfull receiuer when the actiō is euil the faithful are vtterly forbiddē to receaue yt neither cā they receaue yt without most heinous sacriledge Ag◅ine how should faith reioice in or iustifie a wicked vngodly actiō thē how should this sacrilegious sacram◅t be auaileable or
wherwith the whole world is now so deeplie delighted wholy carried away nothing els being welcome or acceptable vnto their earthly séses or ytching humorous eares which caÌ„not bâ—…ooke wholsome doctrine or suffer the wordes of exhortation I haue not desired to speake in the wordes taught by humane wisdome but in the words taught of the Holie Ghost From which where I haue swerued as my vnsanctified lippes no doubt too ofteÌ„ haue or which wherin I haue abused as fooles knowe not to vse a parable aright I humbly craue the Christian correction rather then the pardon of the reader for yt ought to goe before and shall be more profitable vnto me Great euerie way shal â—…he benefite hereof be both to me to the whole Church I being instructed shal through the grace of God both repent learne to amend my faultes the Church shall reape the fruits of Gods graces much more plentifullie in others which if I may any way stir vp I shal not iudg my labour wholy lost The diffuse and disorderly handling of these points will also no doubt be yrksonne vnto the Reader neither in deed take I anie pleasure therin but let that be partly imputed to the confuse subiect â—…ou know what BABEL signifieth but chieflie to my waÌ„t of skill that knew not how to do yt better I am coÌ„tent to beare that blame so others may reape anie good by the rest If some vnperfect senteÌ„ces or superfluous repetitions arise in the reading attribute those to his weakned memorie that is but a litle cherished as also to the incoÌ„uenience of the place through the iniquitie of the times where such was the rage of the enimie as he might not keepe one sheade by him whiles he was writinge of an other hauinge also as euill meanes to reuise or retract that he had written so no woÌ„der though manie thinges escaped which might with more dilligence haue beene preuented Let these also be the writers blame deseruedlie which he for thy good thinketh not much to sustaine But now remaineth the verie Argument subiect of this Booke w ch of â—…l other will be most disliked held most odious heinous of all sorts of men who wil neuer endure to heare the magnificence of the false Church wherin they haue so long beene nouriâ—…hed in so great delight reprooued cast downe So throughlie are they intoxicate vvith the wine of her abhominations and all their senses bownd in the fetters of her fornications that they haue no eies to see eares to heare or hearts to beleeue the truth But especiallie the shipmaisters the marriners merchantmen and all the people that reigne row are caried in this false Church they will neuer indure to see fire cast into her theâ—… wil neuer indure to suffer losse of their daintie pretious merchaÌ„dise but rather will raise vp no small tumultes and stirres against the seruantes of God seeking their blood by all subtill violent meanes as we reade in the scriptures their predecessors haue alwaies donne accusing them of treason troubling the state schisme heresie and vvhat not But vnto all the power learning deceipt rage of the false Church vve oppose that litle Booke of Gods vvorde which as the light shall reueale her as the fire consume her as an heauy milstone shall presse her and all her children louers partakers abettors downe to hell which Booke we willinglie receiue as the iudge of al our controuersies knowing that all men shall one day that ere long be iudged by the same by this Booke who so is found in error or transgression let them haue sentence accordinglie Neither let the dreadfull seuere iugments of GOD be lesse feared or esteemed because they are pronounced by a frayle weake man or that man or messenger be hardlier entreated or iudged too seuere because he doth deliuer the message of his Lord. The Lord assuredlie doth ratifie in heauen whatsoeuer he pronounceth heere or earth neither hath anie seruant of GOD power to alter change his maisters wil they cannot loose that he bindeth or lighten his yoke Let then that state people or person that findeth himself greeued at anie thing heere said first inquire the truth therof in the word of GOD so giue credit obedience accordingly for wheÌ„ the Lion roreth vvho should not feare when the Lord hath spoken vvho should not prophecie Let him that heareth therfore heare and he that leaueth off let him leaue off yet let all know the Lion roreth not in the forest if no pray be present neither the young Lion out of his denne if he be not about to take And when the Lion of the Tribe of IVDA is once raised vp vvho shall then find Argumentes to plead or vveapons of defence yt is a most fearfull thing to fall into the handes of the liuing GOD. Great is the mercie of GOD that bloweth the trumpet and giueth warning before he â—…ring the euill vpon vs yea great is his mercie patience that yet continueth to speake knock and call we hauing so long skorned his messengers despised his words c. Only now let all men in whome is anie feare or loue of GOD anie care of their owne saluation tremble at the word of GOD let them be warned feareâ—… leâ—… them ponder their owne waies depart from euill least the finall wrath of God preuent them Let them consider the further they go on iâ—… error the further they depart from the truth and the harder they shall find yt to returne Let them not be perswaded to continue in euill by the authoritie wisdome pretended learning or holines of anie neither by the numbers and multitudes after they haue once heard or seene the error of their way the Lord keepe all his from presumptuous sinne Long hath that great milstone of the Lordes fearfull iudgmentes beene lift vp on high in the eies of all men ouer this presumptuous confuse BABEL wherin they continue long hath the Lord called commaunded all his people to goe yea to flee out of her Many they see by Gods mightie hand escaped deliuered and marching with the banner of the Gospell displaied before all the inchanters of Egipt PHARAOH his troupes Let the rest no longer â—…empt GOD or be held vnder the dint compasse of this dreadfull milstone by anie perswasions but let them saue their soules out of this accursed false Church with all speed whiles yet grace and time is offred and ioine themselues vnto the faithfull seruantes of CHRIST vnder his conduct Gospell that he may lead them out of the howse of this spirituall bondage into the gloriâ—…us libertie of the sonnes of GOD vnto that desired TZION there together to serue God lead their liues in holines according to Gods owne wil to the comfort assurance of their owne soules the glorie of his name Amen Let the vniust do vniustlie yet and
child an ill bird c. when I come there mine intertainement shalbe accordingly for this geare Well I am content heere to cease yt neither being my purpose nor to the purpose heere to set downe all their magical ceremonial rites vsed due vnto such seueral degree c. To returne therfore againe to these our commenced diuines who when they haue once gotten this degree vpoÌ„ them there is now neueâ—… a benefice in a shire but if yt be ready for them they are fit for yt There is now no question to be made before any ordinarie in England of their learning They need not now be posed by the doctors by masse chancelor or masse CoÌ„missarie how many sâ—…nes Noah had or whether they can reade distinctly the homilies Iniunctions and seruice booke all this they could do whiles they were bible clarkes fellowes in the Colledge euerie morning next their heâ—…rtes they said ouer this geare Neither shal they be inioined to conne certayne chapters of the Testament without booke their hood and tippet sheweâ—…h they haue learning inough and together with their mother the vniuersities licence to preach excuseth them of all this stirre which other poore priestes do passe but vnto them yt could not without the dishonour of the vniuersitie shame of their degree be offred They therfore now if before this time they haue not had the ful order of priest-hood easily obâ—…eine yt without any difficultie Only they must now kneelâ—… downe at their holy Father the Bishops feâ—…t who solemnely sitting in a chaire layeth his Simoniacal handes vpon him deliuereth him the bâ—…ble into his handes breathâ—…th vpoÌ„ him giâ—…eth or rather selleth him his vnholy ghost as he shal know by the price of his boxe writinges ere he goe I had like to haue forgotten the cheese matter of al without which yt could haue beene no bargaine namely his soâ—…mne and corporal othe vpon the couer of the bible or seruice booke to be buxome and obedient to his ordinarie and his substitutes to vow his canonical obedience to all â—…ch ecclesiasticall orders iniunctions and â—…egrees as either are by publike authoritie established set forth or â—…ereafter shalbe by the said authotitie made set forth That he shal â—…ot preach any seditious or contentious doctrines neither any thing â—…n reproofe of the proceedinges orders iniunctiones by publike â—…uthoritie allowed but shal exhort al men vnto the obedience of the â—…ame c. These thinges being done his dimissaries paied for he â—…iseth vp a ful priest in any ground of EnglaÌ„d get him now a benefice â—…r a cure where he can He is now a priest sufficiently capable of any kind of office in any Church or Churches whatsoeuer whether to be a Deane or an Archâ—…eacon of many hundred Churches whether to be a parson of one or moe parishes whether to be an hired preacher comonly called a GEâ—…EVA Doctor for froÌ„ thence this new office is vnwitting to his Grace of Canterburie stollen into the Church of England except peraduenâ—…ure they stand before him but for mungrel curates still Wel if they will haue a personage they must either now become Chaplaines to â—…ome great BAAL or â—…her that hath store in his gift or els make â—…riendship for loue or mony to some inferior BAAI that is such a Lord of some towne or towneâ—… or els enter in chaffaire with some â—…ther priest for his roomth And somwhat here would be said of these 〈◊〉 or Lord Patronâ—… what kind of office they haue in the Church of England least hereafter I forget as I doe sundrie other thinges It is not needfull heere to dispute of these Lord Patrons when oâ—…â—…ow they tooke beginning whither at the beginning of the defection â—…hen the people first slacted neglected their dutie and gaue vp their â—…hristiaÌ„ libertie power interest in al the Church affaires the choice â—…ensuring depofing their officers c. into the handes of their presâ—…itry as is aboue declared or at the flowing in of the deluge of the Gentiles when the prouincial Bishops Archbishops metropolitanes â—…prang vp or when the Pope was by the general consent of al Princes made supreme head of the Church the great tributes out of al lands â—…aied vnto him c. that then peraduenture he to graâ—…isie these Princes Lordes of his meere benignitie granted vnto them the nomination vnto bishoprickes personages c. But how or when they sprang vp â—…t â—…killeth not we finding them as Antichristian as any of the other No such office we euer read of to belong to the Church of Christ neither any such Lord there to take away all the libertie interest of the people in the choice of their pastor CHRITS seruantes are now no longer wardes neither are in this maner to be bought sold as open and sheep in a faire or market But see when the Lordes beauâ—…ful staffe of his holy gouernment order is broken how he dissanulleth his couenant with those people and deliuerâ—…th them vp to the destroiers to these greedy wolues hungrie foxes as a pray For these Lordes Patrons to whome these aduowsens belong are to apoint present their clarkes vnto these benefices who being admitted instituted by the Bishop c. the people haâ—…e no more power in the negatiue to refuse or depose him be he neuer so vnable or vnworthy then they had before in the affirmatiue to chuse or elect their minister But these Lord Patrons may alien or sell their aduowsons by the law of the land euen as any other part of their inheritance or possessions yea be these Patrons neuer so infamously notoriously wicked gluttons couetous prophane Atheistes c. Yea if he haue 40 of these aduowsons and those distant many hundred miles euen to the vttermost boundes of the land yet is he to all these townes to present their priestes except he make Lapse and then falleth yt into the Bishop of that Diocesse his handes Thus must the greatest Doctor clerke of them that wil haue a benefice enter and be presented thervnto by some of these Baals or other vnto the Ordinarie or Bishop of that Diocesse by whose letters of institution he is inducted ringeth his belles c. payeth his first fruites after the Iewish or rather popish maner hâ—… pâ—…oxes procurations c. Now the parsonage or vicarage to which they enter is to be townepriest or Parson or vickar of a certaine parish to reade them their seruice according to the times and maner apointed to marrie to burie to christen to deliuer their other sacrament of their communion to visit and housel their sick with the said booke and sacrament to receaue their tithes offringes mortuaries c. Then if he be so cunning and as he can intend and afford yt to preach them a sermon of an hower long but that is in his libertie â—…ow seldome he wil except his benefice be a certayne of poundes
yt is vsed according to his ordinance yt neuer being so â—…pened touched or heard without great fruit yt being the verie tree â—… riuer of life with the abundaÌ„t fruites flowing graces wherof the â—…hole church is nourished watered that therfore the like commaÌ„â—…nt or blessing is of their leauâ—…ned Leitourgies or because God 〈◊〉 the infancie of his church prescribâ—…d certaine scripturâ—…s and psalâ—…es to be read sung vpon their sabath day solemne feastes c. yea â—… at other times of their great affliction oppression calamitie cauâ—…d certaine coÌ„fortable 〈◊〉 to be read in the assâ—…mblie sor the â—…rengthning of the faithful both that they should not be dismaied at 〈◊〉 greatnes coÌ„tinuance of these troubles or think theÌ„ straÌ„ge or els â—…ppose that God were either offâ—…nded with or vnmindful of theÌ„ or 〈◊〉 â—…is mercies c. that therfore now they may vpoÌ„ such feastes saboâ—…s daies times troubles enioyne that I no more meÌ„tioÌ„ their owne â—…auened leitourgies these or any other scriptures by stint measure 〈◊〉 iniunctioÌ„ law vpoÌ„ thâ—… church of God now Is the church of God 〈◊〉 in wardship such infaÌ„cie shut vp as vnder a garrisoÌ„ that yt must â—…ue such Tutors rudimentes Is not Christ now dead risen and â—…ended and hath freed his church from such tutelship he himself now becomming their lawgiuer and minister in person and hath now giuen them his holy word Spirit to administer wisdome vnto them in al freedome to vse the same his word according to his wil their owne occasions vnto his glorie and their comfortes And what can now be a greater bondage to the church iniurie vnto Christ and vnto the Spirit of God then thus to limit to stint circumscribe the church of God the ministerie of Christ the spirit of God by apportioning rating enioyning by way of subiection commandemeÌ„t this scripture in this number quantitie for this day feast fast calamitie c. where haue they any rule for this in the TestameÌ„t of Christ They wil say yt sufficeth that they haue warraÌ„t for yt in the old Testament where these perscript limited scriptures at such daies feastes times occasions were commanded inioined in the church c. But I hope they caÌ„ put differeÌ„ce betwixt the estate lawes of the church vnder Moses now vnder Christ that they wil not now reserue â—…eviue and apply those lawes belonging to the TeÌ„ple the ministerie therof now to the church ministerie of Christ. But they take not these to be ceremonial lawes but â—…ather morall which commandeth scriptures to be read praiers to be made in the church of God these scriptures which they inioyne are such therfore may so be vsed True yt is the moral law both commanded the name of God to bâ—… called vpon and the word of God to be read c. and this to al tiâ—…s estates persons indifferently as wel to that ministery vnder the law as to this vnder the gospel leauing the particular maner order therâ—…f to the wisdoÌ„ directioÌ„ reuelation of the holy Ghost from time to time as seemed good vnto him Now yt pleased God to giue those rudimentes of the vse of certaine scriptures psalmes c. to the ministerie of that church commanding such scriptures to be there read vpon such daies occasiones c. such psalmes to be sung by such Leuites of such an order of ASAPH HEMAN or IEDVTHVN to be sung in such a time with such musickes such instrumentes c. Al which I am sure they cannot deny to be inseperably ioyned vsed to those scriptures in that Temple and ministerie and were meerly ceremonial now vtterly abrogate with that Temple and ministerie and no way belong to the ministerie or Church of Christ. Those stinted lawes and customes I say I would not be vnderstood of the precious word of God wherof euerie iode and title abideth for euer and is of vse and fruite in the church of God which scriptures and figures are not without their especial profite in their spiritual sense and vnderstanding al and ech of which scriptures are now freely to be vsed withouâ—… stint or limitation in the Church of Christ as his spirit giueth wisdom grace and vtterance and not to be restreined and aportionate by way of prescription and commandement without the losse of Christian libertie of the truth of the Gospel the abusing the word of God vnto idolatrie making yt an Idol But heere they wil say that the reading of the scriptures and â—…inging of Psalmes is also coÌ„manded in the Church of CHRIST This â—…ath beene long since granted yet no such stinted and limited reading â—… singing thus thus much this day at that time c. as they inioine â—…ell yet seing they are still coÌ„manded though at our libertie what â—…heÌ„ to reade or sing them many of them being godly praiers we may â—…et pray by the booke and by written praiers As this word prayer by 〈◊〉 general constructioÌ„ may be vnderstood I graunt they may be called â—…raiers in that they conteine fit matter rules instructions for praier â—…nd were to that end by the holy Ghost written yet can they not be â—…ied our praiers or my particulaâ—… praier because they neither expresse â—…ur present wantes according to the present estate of our heartes neiâ—…her can be said the liuely graces worke of Gods spirit in vs so much â—…s the power of Gods word and Spirit vnto vs. My meaning is they â—…re not dâ—…awen or powred out of our heartes as out of a fountaine buâ—…â—…ather drawen out of the fountaine of Gods word powred into our â—…eartes as a vessel therfore can not be said our praier which must proâ—…eed from the present estate of our heart They are not our wordes by â—…s offred vnto God but Godes word by him offred vnto vs therfore â—…annot be said our praiers But ô how hard a thing is yt for carnal men to discerne spiritual â—…hinges They can by no meanes be made to put difference betwixt the â—…ord of God and their Apocryphâ—… Leitourgies which they falsly vaunt to â—…e according to the word of God betwixt reading singing praying 〈◊〉 the present liuely graces of Gods Spirit in vs and their old â—…enned dead writinges betwixt Gods word to vs instructing vs accorâ—…ing to our infirmities by way of petition and our wordes vnto God by â—…aithfull praier And this vale being layd ouer their eies and heartes â—…hese blind guides â—…ot only affirme but condemne thinges they know â—…ot the one in setting vp their owne rotten Leitourgies abusing the â—…ord of God to in the same c. the other in crying out with open â—…outh against such as reproâ—…e them and will not partake with them â—…n their idolatrie Insomuch as Doctor ROBERT SOME confesseth very â—…illingly and freely that he was amased when he heard vs affirme that â—…art of holy
shal haue recouered your senses froÌ„ the amazement wherinto you were smitten with this strange Doctrine touchnig praier to a further consideration of the matter to see if you can bring any better reasons or repaire these in your third booke against the poore persecuted seruantes of Christ whome you vntruly accuse blaspheme publish for Anabaptists what not in these youâ—… priuiledged poisoned writings I haue sufficiently as I hope shewed the vnlawfulnes of bringing into or reading in the church these stinted numbred praiers and set seruice in their written diuised Leitourgies both because they wanâ—… warrant in the Testament of Christ practise of the Apostles and are contrarie to the same being Apochrypha not the liuely graces of Gods Spirit being contrary to al the rules of praier yea to the Spirit yt selâ—… christian libertie not being drawen from the Spirit of God in vs according to the necessities present estate of the church or of our heartes as the Spirit giueth vtterance but rather teaching the Spirit wordes vsurping the office therof in the consciences of meÌ„ yea setting stintes lawes vpon the Spirit church prescribing this thus much to be said this day in the morning at afternone thus many collectes or Pater nosters heer a Creed a Tâ—… deum c. I haue shewed the supertition idolatrie abhominacion of the best of theÌ„ how they are buâ—… as a dead stinking carion not a liuely acceptable sacrifice vnto the Lord so abhominacion wil worship not required at our handes so superstitioÌ„ brought into standing in the church of God for that they are not namly as rules lawes of the church as holy praiers and incense of the Saintes as the liuely graces present worke of the Spirit so idolatrie I haue shewed that those scriptures vsed in them do no way iustifie theÌ„ no more then they doe the mass-masse-booke or a Coniures magical incantatioÌ„s which haue also holy psalmes scriptures as vnreprooueable praiâ—…rs but rather that they make theÌ„ the more heinous in that they so rende mangle peruert the scriptures to such blasphemous abuses I haue shewed that such written stinted stuffe cannot be said the praiâ—…rs oâ—… the Saintes neither do any good either instruct or help the weakâ—… coÌ„sciences of any but are rather the very leauen poison of their heartes soules the very cradles and cushions of these graceles Priestes Atheistes to rock them asleepâ—… in their sinnes securitie neuer touching the heart or conscieÌ„ce but teaching them to prate ouer vpon the booke or by rote their certayne nuÌ„ber of wordes to the Lord as though the booke were their heart vtterly quenching the Spirit of God and al the light that is in them They make theÌ„ bâ—…leeue that this prescript praier is good at this time that at an other time this when they rise or at dinner the tother when they goe to supper or to sleepe this when they are sick that is special good to be read or saied at the point and hower of death Thus abuse they misleade men keep them wholy from the exercise of the Spiâ—…it of God in them from the searching and powring out theyr heartes â—…efore the Lord from the due confession sorrow repentance for â—…heyr sinnes froÌ„ the true knowledg or any vse or benefite of that blesâ—…ed benefite holy exercise of praier and wholy from receauing any â—…crease blessing or grace froÌ„ God as the preseÌ„t estate of their church â—…heir faith soules sheweth euideÌ„tly being by their stinted Leiâ—…ourgie â—…coÌ„sidered at the best that they can imagine or speake for theÌ„selues â—…ept at a stay alwaies in one estate hauing neither more nor lesse of â—…ods grace but eueÌ„ the self same stil. Thus are they neuer led forth â—…ne step towardes perfection vntil a new Leitourgie be made where â—…hey haue al thinges prescribed both what to doe how to doe what 〈◊〉 say how much to say wheÌ„ to say wheÌ„ to make an end Thus iugâ—…le they mock with God behold how the Lord deludeth deâ—… them withholdeth the early latter rayne of his blessinges froÌ„â—…eÌ„ the coÌ„tinual spring haruest of his fruitful gracâ—…s they being â—…holy emptie destitute therof depriued of light truâ—… knowledg â—…ea coÌ„mon sense feeling their consciences being seared as with an â—…ote yron their heartes paued hardned in their sinnes which they â—…oÌ„mit â—…ueÌ„ with gâ—…eedines hauing left theÌ„ no sight iudgmeÌ„t or power 〈◊〉 theÌ„selues to discerne betwixt good euil nether to looke or know â—…hat 〈◊〉 wil of God is for any thing they doe or leaue vndone Neither â—…aue they power to practise yt but depend wholy vppon others for al 〈◊〉 things to theÌ„ they goe to inquire as they say so yt is without any â—…oubt so yt must be done without any coÌ„traditioÌ„ Thus is their faith â—…at inwrapped faith of the papistâ—…s to belâ—…ue as the church 〈◊〉 without knowing what y â— church belâ—…eueth to beleeue doe â—…s such a preacher such a Rabbine beleeueth doeth Ó he is a learâ—…ed an holy maÌ„ he would not doâ—… otherwise theÌ„ wel for al the world â—…uch a Martyre made this such a maÌ„ that yt caÌ„not be but good say â—…od what he wil. They see with other meÌ„s eies speak with other mens â—…outhes pray beleeue with other meÌ„s heartes Thus doe they al by â—…rescript custome traditioÌ„ without regard to y e rules of Gods word â—…hus build they their house faith vpon thâ—… sandes thus are they by â—…heir blind guides deluded led out of y e way thus are they cast into â—…tter dâ—…knes held in y e chaines of sinne vnto iudgmeÌ„t their haÌ„des â—…ies heartes al their senses powers being fast bouÌ„d by thesâ—… Egipâ—…iaÌ„ in chaÌ„tâ—…rs their delusions And now that we haue thus largely set â—…ut the vâ—…lawfulnes inconuenieÌ„ces of al prescript Leiâ—…ourgies that all 〈◊〉 prâ—…tences may be remooued out of the way me thinkes yt â—…s now time to returne to this Leiâ—…ourgie of â—…he church of ENGLAND and â—…o consider somwhat more particularly of yt wherby we shal discerne â—…hat kind of faith they haue professe exercise AND HERE IN to dealâ—… with euery particular error therof or to medâ—…le with the patcheries innumerable trumpeâ—…ies therin or al their â—…rosse sollies more then childish euen apish triflinges or their friâ—…olous constitutions customes wheruÌ„to they bind lesson the paâ—…ish priest to say his matteÌ„s eueÌ„song in order to begin with this confession throughout the yeare nay throughout their life TheÌ„ cometh the priestes general pardon thorough the power that his lord Bishop hath comitted vnto him so he proceedeth to his stinted psalmes Lessons with his certaine of Paternosters euer among of CREEDES their forged patcherie coÌ„moÌ„ly calcd the Apostles Creed or SYMâ—…OLE ATHANASIVS CREED the NICENE CREED sometimes sayde in prose
sometimes songe in meter on their festiuals their Epistles their Gospels the one to be read with the priestes face toward the weast the other with his face toward the east with their versicles one to be said by the priest the other by the parish clarke or people with their time◅ when to kneele when to sit when to stand when to cursy at the name of IESVS when to glorie their Lord at the beginning of their Gospel or at the end of their psalmes with their Collectes Anthemes this in their ordinary iournal that in their festiuals this at morne that a◅ euen c. With these grosseries follies yt is not my purpose to meddle the worke is to great for me if I should begin I should not know when to make an end Only Here by way of question I wold know of them where they learned thus to limit and apportion scripture this Chapter to be read on this day that vpon their next sunday this for the first lesson that for the second these on the morning that at euēsong I would moreouer know of thē where they learned to hew out dismember the scriptures in this maner to pluck them from the context with such violence without al ◅ense order or cause to make that their Gospel of the day more then any other Scripture of the new Testament or then a whole Chapter of one of the Euangelistes cōmonly read for their second lesson at their mattens to giue more honor to this shred al the people being bound to stand vp vpon their feet alowd to glorie God where they take their ease sit stil at the other say neuer a word vnto yt I would also know of them how their peeces of the prophecies became Epistles where they learned to make thus many Pistles Gospels I would also know of them where they learned to cannonize reade the APOCRYPHA writinges which swarme with vnsufferable forgeries lies and errors in the church if not of the masse-MASSE-BOOK wherof in deed this their Portuise is a right graffe In the new Testamēt I am sure they find none of these customes they haue no presidēt there thus to distort abuse prophane dismember rend the holy Scriptures or to thrust them by stint limitation to daies times in this childish maner vpon the church neither to reade nor bring in the erroneous deuises of men into the church and set yt vp as the word of God Yet are these patches and shreddes euē y ◠very bad best partes of their seruice or worship euē the vnsufferable best vse they make of the Scriptures which they not only thus rend dismēber apportion stint limite this thus much on this day in the morning in this or that place of their morow masse c. But yet see how they abuse yt to more accursed idolatry and abhominaciō as to their idol feastes both Iewish and popish their fastes ◅f all sortes their holy daies All which because they celebrate so◅mnize in their Church yt shall not be amisse a litle by the light of the ◅ord to examine what kind of stuffe they are First therfore I will begin with the Iewi◅h feastes they stil retaine as ◅heir Easter Pentecost Of these solemnities feastes we reade Exod. ◅2 Leu. 23. Numb 28. Deut. 26. that they belonged were inioined to the ◅ewes vnder the law were meerly ceremonial ritual figuring Christs ◅erson belonging to the Leuitical ministerie such as appertaine not ◅nto neither are to be reteined in the church or ministerie of CHRIST ◅ithout the vtter losse of CHRIST and vtter denial of him to be as yet ◅ome in the flesh c. But heer peraduenture they will vse their Doc◅ors foresaid Catholike distinction viz. that they keep not these feasts daies after the Leuitical maner neither vnto those endes but rather ◅n the one to celebrate the resurrection of our Sauiour CHRIST in the ◅ther the glorious miracle of y e giuing the holy Ghost vnto the Apost◅es c. and this their seruice vpon these daies sheweth playnly Of ◅hese endes vses seruice at and of these feastes daies which are a ◅reat deale more abhominable then those of the Iewes hereafter for ◅ith al these floorishes cannot I be satisfied concerning the very feastes daies of Easter and whitsontide which still reteine the same names ◅ascha and Pentecostes the same times solemnities cessations the same so◅emne Sabothes or Sundaies y t the Iewes did keeping their Passouer ◅n the first month of the Iewes the first day more solemne then the rest ◅umbring seuē weekes iust after the same vnto their Pētecost whose first ◅day they keep in like maner Al these ceremonies the lawes places a◅boue alledged shew euidētly to be deriued from thē Iewes We find no ◅uch customes no such cōmandemēts in the new Testamēt We there ◅eade that if we obserue or be brought in bondage of such feastes daies c. we turne from Christ he profiteth vs nothing But they obserue ◅hese feastes of E◅ster Pētecost as our Sauiour Christ his Apostles did so haue warrant sufficient inough for that they do Is yt so Then ◅hey obserue their Easter wholly after the Iewish maner for so did our Sauiour CHRIST being made vnder the law But our Sauiour CHRIST ◅here instituted this feast to be kept that after an other maner as the ◅institution of the Supper declared how yt ought to be kept in the ministerie of the gospel I neuer found any such thing in the text Neither did the Apostles who deliuered as they had receaued euer giue any such cōmandment or tied the celebrating the Supper to y t feast that day as y ◠Church of England doth but left the day time to the libertie of the Church If yt be to be kept in y t maner thē is yt to be kept in y e night after supper If the feast day stil remaine then doth the Pasouer still remaine for both were alike by our Sauiour obserued at that time but if the Passouer be abrogate Christ our Passouer be offred for vs then is that feast day also abrogate and we to keep the feast euen al the daies of our life in sinceritie truth other obseruation of the day I neuer found in all the practise of the Apostles or Churches For the other feast of their Penticost they haue litle help from the second of the Acts for the Disciples assembling in that priuate maner could not be to keep that publike feast of their first fruites where they were to make publike ◅olemne offringes according to the law c. so much as according to the commandement of our Sauiour CHRIT to wait for the promise of the Father c. which not being as yet performed they could not keep that day as in cōmemoratiō of the great wonders the Lord thē shewed
rest of their grosse trash as their christing their Synagogues and Belles into the names of sundrie Saintes both men and women Saintes euen all in the Popes Calender their solemne visiting their speciall Saintes toÌ„bes monumeÌ„tes as their S t. Edwine his tombe in S t. Paul his church in London by the Maior verie solemnely vpon Candlemasse night kneeling downe thereat saying a Pater noster Likewise the yerely coÌ„memoration of the Founders benefactors of Colledges in the vniversities with their solemne praiers purposely as also their other idol feastes vnto S t. Michael al Angels which they adore and celebrate in like maner with their eaue their fast their holy day worship feast What wil this learned Doctor say to this is this also to immtate their religion vertue where learned he this immtacioÌ„ this religioÌ„ if not in the massebooke where they fetch the rest this is deepe diuinitye in deed far passing all humane capacitie No maruaile though he to whome such misteries be reuealed chaleng to himself to be a Doctor of diuinitie aduancing himself in the thinges he neuer sawe being rashly puffed vp with his fleshly mind And now hauing taken a view of their solemne idol feaâ—…es yt remaineth that in a word or two we consider of their hypocritish pharisaicall 〈◊〉 which are in diuers sortes as their Saintes and festiuall eaues their embers or Quatuor tempora their lent fast and their ordinarie fridaies Of all which curiously to inquire by whome and vpon what occasioÌ„s their fastes were first instituted or inuented how they grew into this abuse would but minister matter to iangle and were nothing to the purpose yt is ynough that we find them vaine ful of hipocrisie superstition idolatrie without ground and from the â—…ules of the scriptures Hauing shewed the feastes to which these eâ—…ue fastes leade are a preparatioÌ„ to be heathenish popish idolatrous yt sufficeth to proue these faâ—…tes which haue the same beginning vse end and are of the same conspiracie to be alike guiltie yet I must say they haue more colour shew of probatilitie then any of the other insomuch as in outward pretence they might seeme to humble and prepare the peoples heartes to the hearing of Gods word to withdraw them froÌ„ worldly encombrances by attending both to publike priuate earnest pâ—…aier c. But as is shewed the very feast vvorship to vvhich they lead being so blasphemous idolatrous as also kept and spent in al maner â—…ewdnes ryote excesse voluptuousnes idlenes and sinne this fast must needes be alike superstitious abusiue abhominable For their Emâ—…ers they are so grosly popish as there can nothing be said for theÌ„ vnâ—…es yt be Doctor Roberts popeholy excuse w ch he maketh for the lent â—…ast al the fasting daies eaues that are kept in England at once This great clearke saith they are inioined not for religion but for â—…ollicie vz. yâ—… maintenance of the nauigatioÌ„ so referreth vnto a Staâ—…ute made in that behalf I perceaue now the greatest clarkes are not alwaies the vvisest men I vvil be iudged euen by any that neuer commenced Doctor vvhether this be a sufficient reason or not The Prince â—…y act commandeth al these popish fasting daies to be kept therfore al â—…hese fasting daies â—…ent all are ciuil actions The Prince coÌ„mandeth â—…ll the Bishops ceremonies gouernment iniunctions seruicebook c â—…o be obserued therfore they are all ciuill actions and not to be kept or â—…efused as in conscience towardes God but as in regard of the outward court by M r. SOME his reasons Yf he vvere not better seene in â—…he Statute of nonresidencie then in the Statute of Nauigation vvel might he â—…e his GRACELES ChapleÌ„ but neuer shal he be a true Pastor whilest he â—…akes this course It should seeme this popish Doctor either cannot â—…ut difference betwixt the first and second Table or els suppoâ—…eth that no lay men as he termeth them may medle with the first Table els vvould he neuer be so grosse as to conclude because the Prince commandeth yt therfore yt is a ciuil action yea and an other more blasâ—…heamous conclusion thervpon The prince commandeth yt therfore yt is no matter of conâ—…cience but ought without scruple to be done for saith this Doctor he is a simple Diuiâ—…e that cannot distinguish â—…etwixt the external Court and the Court of conscience Might he not thâ—…s bring in â—…l maner idolatrie humane traditioÌ„s being coÌ„manded by the Princeâ—… and no man ought to refuse the same and stand for the maintenance of the faith because now the action concerneth not the conscience but the outward obedience to the magistrate But of that point hereafter First let me shew that publike fasting is an action belonging to the Church to be vsed vpon â—…pecial occasions as in time of some publike calamitie great transgression c. with great reuerence preparation of the heart soule praier and other holy exercises That publike fastes â—…aue alwaies beloÌ„ged to the Church beene exercised therin plentifully apeareth in the old new Testament as Leuit. 16. 29. 23. 7. Numb 29 7. 1 Sam. 7. 6. Ester 4. 16. 17. Neâ—…em 9. Ezra 8. 21. Mat. 9. 15. Act. 13. 2. 3. 14. 23. Besides these examples vve haue many doctrines rules set vs downe in the word how to vse what thinges to eschew both in publike and priuate fastes Isa. 58. Ioel 1. 2 Chap. Zach. 7. Dâ—…n 9. Math. 6. 16. Lâ—…k 5. 35. Math. 17. 21. 1 Cor. 7. 5. So that he is a very young Christian in my iudgmeÌ„t not worthy to be a teacher in the Church of God that taketh the publike fastes of the Church to be ciuil actions not to concerne the coÌ„science But let me yet come neerer vnto this Doctor vse more familiar reasons vnto him wherwith he is better acquainted then with the vvord of God Are not al his fasting daies fasting eaues as they arise in their Calender solemnely biddeÌ„ in their Church by the Priest after his second lesson on the sonday are not the people commanded there to fast vpon such holy tydes to resort to Church to pray heare their diuine serâ—…ice what thinkes he are these ciuil actions Well and now to his lent fast which he would put away with abstinence from flesh and that not for religion but for maintenance of the Nauie c. I would first know of Mr. Doctor whither he findeth in his bookes that the Lent vvas hrst found out for the maintenance of nauigation and whither yt was brought receaued in England for that purpose He vvill say that although yt hath beene popiâ—…hly superstitiously vsed heretofore in the Church of England yet now yt is vsed for the maintenâ—…nce of nauigation this is a thing not denied So was yt also in the most popish and blind time of all and that much more then yt is now
dispensing gathering 〈◊〉 the creâ—…tu â—…es and welth therof as a Father and a Steward yet stil with this Iâ—…terim as the Steward seruaÌ„t of God according to their Maisters will as they that â—…ball accompt But heere yt may be said that the Magistrate not we shall answere for this sinne if yt be any that yt is our dutie to obey in these outward â—…hings without inquirie or questioning because y â— reason charge nor accompt of the Magistrates office is not coÌ„mitted vnto vs neither may we thus enquire into the same being priuate meÌ„ w t out apparant preâ—…mptioÌ„ secret rebellion God forbid y â— any of his seruats â—…hould be â—…tained with either of these faults we honour reuerence obey y office person of y e Magistrate I say not now worship adore as God himself In that we seek to know the Magistrates dutie c. we do not â—…herby either intermedle or intrude into his office vnlesse vve knew â—…ow to obey and how far how should we obey what is not of faith is â—…inne where should we know either his or our owne duty but in y Book of God wherby both he for coÌ„manding making vngodly deâ—…rees we for obeijng them shal be iudged Obedience must alwaies â—…e in the Lord. If the Prince demaÌ„d or coÌ„mand my body or goodes in â—…is seruice I am to yeild them both readily w out further questioning â—…f his ententes endes or purposes those belong not vnto me only I â—…m to looke to y â— outward thing which I do y t yt be lawful 〈◊〉 by the word as y â— Prince cómandeth me to make ready my weaâ—…ons to serue in the war I may not refuse but if this war be apparantly â—…nlawful as against Gods seruantes c. I may not obey The Prince â—…aketh me an officer or vnder Magistrate I am in this place to serue â—…im but not to execute any of his vnlawfull decrees c. The Prince â—…emandeth my goodes I am readily willingly to depart with them â—…l vnto him without inquirie but if the Prince command me to giue â—…y goodes to such an idol or after such a wicked maner as by way of â—…ithes to a minister or by way of pension to an antichristian minister I â—…ay not obey but rather suffer his indignatioÌ„ yea death because now â—… make my self a trâ—…passer in doing that which God forbiddâ—…th at y e â—…rinces coÌ„mandemeÌ„t So in like maner if the Prince should coÌ„mand â—…ll the goodes victuals or cattell I haue I most willingly would obey â—…nowing y â— for this he not I should accompt For I am coÌ„maÌ„ded to â—…ay tribute not set the portion how much or when my self But if â—…he Prince make a law that no maÌ„ shal eate flesh during the Lent but â—…uch as haue special liceÌ„ce from him I say this law is vniust contrarie â—…o the bountiful liberalitie of God who hath giueÌ„ al men at al times a â—…ree vse of these creatures to food It is contâ—…arie to the order of Gods â—…reation who hath therfore created ordeined them It is coÌ„trarie to Gods honour who wil haue praisâ—… thankes for the holy pure vsâ—…â—…f them It is contrarie to Gods wisdome who hath seene no such law â—…f restraint expedient It is contrarie to the libertie freedome God â—…ath giuen vs in CHRIST God hauing at al times put al his creatures for our sustenance in our choice power eueÌ„ as the greene herbe of the field Therfore I see not why the seruaÌ„tes of God should any more by this coÌ„mandemeÌ„t be restrained or forbeare then Daniel did for the decree of the King of Persia for the thirty daies inhibitioÌ„ to make sute or petition to any saue the King only We need not feare the indignation of man when God approueth the thinges we doe Pollicie must take not giue lawes vnto religion The Lord hath by his word giueÌ„ a blessing to all the creatures that they should increase multiplie by vertue therof to the vse sustenance of mankind euen of euerie liuing soule that he bringeth into y e world Yea before he made man he prouided food for him This goodnes he stil extendeth to y e good bad generally to all So that to make such pollitike lawes for y e restraint of this the Lordes bountie is not only to distrust y e Lordes pâ—…ouidence not to depend therof for the future time vsing the bread of the day with thanckfulnes in sobrietie but to ascâ—…ibe to our owne pollicie councel y t which is due to the Lord of life the gyuer of increase Famine and scarcitie are not kept away with humane pollicie they are y â— messeÌ„gers punishmeÌ„ts of God for sinne Yet speak I not heer against godly prouideÌ„ce christiaÌ„ parcimonie or sober modest vse of God his creatures al this may be done without either breach of Gods lawes or restraining â—…hat by law which God hath left at libertie Nov coÌ„meth to be coÌ„sidered that learned probleme of Do. SOME wherin he thinketh himself as safe as if he had got a castle on his back trusting more to the fame toomb of his M â— CALVINE for the defence therof then vnto his owne learning or the truth of the matter namly THAT THE conscience of man is not bound by this law but the outward action he is a simple diuine that caÌ„not distinguish betweene the external court the court of consciece For the Author of this Doctrine though I caâ—…not assent vnto him in this very point for such reasons as I shall by by shew yet is he no Patrone or Maister for such schollers as this popish Doctor yea and other diuines of these our miserable daies who doe but seek out shiftes and euasions out of his writinges to couer defend their shameful transgressions which they without conscience or feare of God commit For by this subtil distinctioÌ„ being vnderstood in the best sense hath D.R.S. both animated coÌ„firmed Princes in their wicked decrâ—…es by enioyning obedience vnto such lawes taken away al feare of Godes wrath iudgments from such as obey these lawes making them beleeue that the conscience is not heerby bound burdened or charged but only the outward action c. therfore they need to make no scruple of conscience to obey such hestes Wel that I may at once pluck froÌ„ him Aiax Sâ—…ield this is his owne profane phrase and set this his Author most sharply against him who hath especially excepted all lawes which either bind that God hath left in our libertie al traditions whatsoeuer that are brought into the church hâ—… inueigheth most grauely and worthely against 〈◊〉 such lawes and traditions and exempteth all Christians from the obedience or receauing of such lawes or traditions How will Doctor SOME do now for his lent â—…vve haue shewed yt
in the best construction to be an humane law â—…estraining and inhibiting the sober and â—…oly vse of those creatures which God hath put in our libertie But â—…s the truth in deed is and as their present practise without all conâ—…radiction declareth yt is as yt is vsed with them a burdenous idolaâ—…rous tradition a papisticall and romish custome being vsed after that â—…uperstitious abhominable manner that I haue abouâ—… declared a speâ—…iall and solemne part of their worship a great and principall action of their Church as the solemne bidding and keeping of that shewâ—…th How can this doctor then say yt concerneth not the conscience â—…o not the publike actions of the Church the worship and seruice of God praier fasting concerne the conscience or may such trumperie â—…raditions be brought into the Church or laid vpon the conscience â—…e learneth nâ—… such doctrine of M r. CALVINE who alloweth no humane diuises no Apocrypha traditions to be brought into the Church of God how holy pregnant or necessarie soeuer they may seeme to be Yet in handling this point he hath vnhappily stumbled at I vvote â—…ot vvhat old prescriptions and auncient erronious customes of keeâ—…ing a solemne memoriall of the birth death and resurrection of CHRIST vpon their peculiar daies yerely as also the feast of Pentecost when the Apostles receiued the holy Ghost c. He also alloweth of Apâ—…crypha Leitourgies viz. â—…set stinted forme of numbred publike praiâ—…rs to be brought into and vsed in the Church and this as yt should â—…eeme because he would not be thought a Nouatian or an Author of â—…ew Religion c. But see how he hath therby both insnared himself opened a gap for other like trumperie to be brought into y e church â—…vhich may easily carrie both as great shew of antiquitie and of godines as these He hath therby also giuen a verie pernitious president â—…nto other ages as apeareth in the miserable estate of our common â—…velth who are a great deale more ready to follow him in his errors â—…ransgressions then to imitate him in his godly vertues laborious and â—…oly life Me thinkes also that M r. CALVINE in the other part of this â—…oint concerning such lawes as pluck away any part of our Christian â—…ibertie or inhibite restraine that which God hath put in our power â—…ath greatly departed from himself therin For hauing very truly set downe that yt is heinous presumption in any mortall man to restraine or make lawes of such things as the Lord hath left in libertie he straightway least he should offend or keepe back ciuil magistrates froÌ„â—…eceauing the Gospel inuenteth a pollitike distinction betwixt y e outward or ciul Court the Court of conscieÌ„ce saying that this outward Court respecteth men only bindeth not the conscience of the doer but the outward actions only the other concerneth matters belonging vnto God therfore bindeth the conscience Thus hath he both lost intangled himself vtterly ouerthrowen all his former doctrine CONSCIENCE HE defineth from the second of the 〈◊〉 〈◊〉 â—… to be a certaine feeling or remorse within our selues according to the knowledg of Gods wil which doth continually present vs accuse or acquit vs before the iudgment seat of God Although this definition be somwhat of the scantest as making the conscience of man extend no further then his present knowledg which yet we read in the scriptures stretcheth much further namly to the vvhole liâ—…e of man wherin God as in a book writeth aly thinges done in this mortal life which booke he often openeth not vntil the final iudgmeÌ„t but suffereth men to run on die in their sinne without feeling vntill then he plucking away all vailes lets set al their sinnes that euer they haue committed in thought word or deed in order according to their indignitie before them vvhervpon in horror of conscience the scripture setteth out and describeth their fearfull desperate estate vnto our capacitie shewing that in that day they shall euen desire the rockes to fall vpon them the seas to hide them from the wrath of the Lamb. c. If our consciences were only charged but with the sinnes which we coÌ„mit against our knowledg theÌ„ ignorance of Gods lawe excuseth the breach therof then were the ignorant in far most best estate and had the cleerest conscience then needed we not to pray for pardon for our ignorant sinnes c. But because our conscience in this life cannot be touched vvith or accuse vs here of more then we know to be sinne for as the Apostle saith without the law we liued but when the commandement came sinne reuiued but we died therfore to aâ—…oide further controuersie I rest in this his description which me thinkes also maketh vene fully against himself for we see how the knowledg of the law reuiueth sinne maketh yt out of measure sinful But to come to the point M r. CALVINE saith that by the ciuil lawes the conscieÌ„ce is not bound but the outward action only Yf he meane thus that the conscience is not subiect to the ciuil Magistrate but the bodie only he saith true If he meane that the ciuill Magistrate can but looke vpon the outward action in the keeping or breach of his law he saith true For man no not the whole Church can enter into Gods seat to search and iudge the conscience the inward affections of the heart c. Man can but behould and iudge the outward actions according to the law of God for if they could then should no hipocrites creepe into or remaine in the Church The heart and conscience vntill by outward actions yt be reuealed is not only liable vnto but searched by and iudged of God And this we see as well in the lawes of the first Table as in the lawes of the second Whiles I resort and vvalket together vvith the Church and vvorship God to all outward seeming vnreprouablie though I be inwardly neuer so great an hypocrite vntill my sinne apparantly breake out the Church can no more censure me then the ciuill Magistrate can punish me before I haue broken the law So then we see the secret conscience is as far out of the reach censure iudgment of the Church as yt is out of the Magistrates hand vntill some fault or offence be made But if M r. CALVINE meane as his wordes and whole scope intâ—…nd that the conscience is not charged with the law of the outward Court but vvith the outward action only then surely he greatly erred For this doctrine is most dangerous and false as discharging the conscience froÌ„ the whole second Table vnto vvhich yt is as much bound as vnto the first Neither can vve keep or please God in the first that vvalke not vvith a good conscience towardes all men in the second Our praiers are abhominable that are offred with handes ful of blood â—…r vvith our
Church I see not why they should haue any more tolleration then their elder brethren the monks who eueriâ—… way had as great shew of holines â—…nd couler of vtility to the Church as they or tâ—…ese other cathâ—…drall collâ—…giate dennes haue yea and might both as soone and as well haue beene purged of their Masse and latine seruice as these are so that the same end that is befallen the one remaineth the other The lord is not pleased with any voluntarie religion That building that hath not the word of God for the fouÌ„datioÌ„ though yt be dawbed with neuer so great cunning and learning and vndershored with neuer so great pollicie and power though yt be built as high as Bâ—…bel yet shall yt assuredly fall and the greater shalbe the fall therof As there is no building without the word of God for the foundation so is there no fellowship or communion out of the Church of God And therfore no such confused colledges no such idolatrous assemblies as are not gathered vnto Christ but vnto Antichrist as liue not in that Christian order fellowship which Christ hath apointed to all his seruants in his Church but leade their liues in antichristian disorder in Babilonish if not Sodomitish confusion no such heathen schooles wherin youth is not trained vp in the feare knowledg and order of CHRIT but in vaine arts superstition idolatrie disorder c. haue any foundation in the word of God any fellowship with or allowance in the Church of God But heere wil the vniuersitie Knights draw me within the coÌ„passe of these two absurdities First that I condemne all good arts and literature then that I quite driue them out of the world by taking away the schooles of the same wherin youth might be trained brought vp Nothing lesse I with my whole heart allow of any art or scieÌ„ce that is consonaÌ„t to the word of God to the doctrine which is according to godlines only the curious heathen artes prophane vaine babblings and oppositions of science falsely so caled which they professe wherwith they poison coâ—…upt al the youth of the laÌ„d I abhorre because God condemneth As for schooles to teach the tongues or any laudable or necessarie art I wish them in abundaÌ„ce y t if yt were possible not only the youth but euen the whole church might be trayned therin I with my whole heart wish that al the Lords people were Prophets such an enemie am I to true knowledg learning that I would not haue yt any longer kept secret in a mysterie but euen proclaimed vpon the house top in euerie Citie in euery street yet stil euer with this caution that these schooles both be in an established church I meane in such places where the Saintes liue together in the faith order obedience and communion of CHRIST and not in such monkish idolatrous confused idle profane colledges and fellowships as theirs are Likewise that the tongues or sciences be heere taught in an holy sanctified reuerend graue maner and not in such an vnsanctified vaine maner as they vse So shal the earth be ful of the knowledg of the Lord as the waters that couer the sea for in the Church of Christ are al his springs inclosed which by this meanes should runne at euerie conduct and water the whole land abundantly whereas now they lye in miserable darknes wholy ouergrowen with brambles briers And surely I euen with maruaile wonder how these men can be so blinded to compare these wicked idolatrous societies to the asseÌ„blies of the prophâ—…ts or vnto the Church of Christ when you see they haue nothing common with them or like vnto them either in the people assembled doctrine taught manner of teaching learning or order of life when they vtterlie want warrant in the word of God for such kind of Colledges societies and schooles these hauing beene deriued either from the heathens Egiptians Greekes Persians that had their peculiar colledges and schooles to their peculiar sects or els haue isâ—…ued out of the smoke of Antichrists inuentions out of the bottomles pit They alwaies haue beene stil are the verie hyues nurseries of these armed poisoned Locusts venemous Scorpions I meane either that false ministerie of Antichrist euen al the gouerning teaching priestes as Cardinals Arch-bish Bish. Suffraganâ—…s Archdeacons Chanâ—…lors Comâ—…issaries Ciuil Doctors Aduocates Proctâ—…rs 〈◊〉 rouing Ministers Preachers parish Priests c. or those couÌ„terfait religious hypocrites monkes Friers Nunnes Clarkes or as we now of late call them schollers Al which haue in innumerable multitudes from time to time and at all times swarmed and issued out of these hyues into the face of the whole earth corrupting and destroijng eueriâ—… greene thing poisoning the pure fountaines of Gods word with their accursed glozâ—…s dâ—…epe learning subtil figuratiue interpretations darkning the sonne and infecting the aire therwith as also with the blasphemous traditions of their king 〈◊〉 that Angel of the bottomles pyt They haue alwaies most pestilently fought vnder this their captaine against the Lambe his Gospell Church plentifully furnishing and continually supplijng all the offices roomths beloÌ„ging to that huge Midianitish host of Antichrist the leaders captaines and officers wherof are euer haue beene wholy taken out of these Serâ—…liaes euen froÌ„ the Popeâ—… person to the lowest Priest How they are reformed by hauing this english portesse their seruice booke in stead of their olde mass-masse-booke may partly by that which is aboue written concerning the same appeare but more manifestly by taking a view of some of the blasphemous idolatrous customes which still remaine in practise with them in the same maner as they did vnder the Pope all or any of which yt is not heere my purpose any further to describe It sufficeth me to haue shewed them to be confused idolatrous vnchristian vnlawfull assemblies and societies so far from being to be compared vnto or iustified by the assemblies of the Prophets or that heauenlie exercise of prophâ—…cie now in the Church of CHRIST as they are not to be suffered in a Christian common welth And therfore he â—…re againe once more I conclude that both these vngodly assemblies as also the cathedral dennes and colledges ought by as good right to be abolished as their other brethren and sisters of a birth the monasteries nunries are seing they all want foundation in the word had one and the same hellish original had and these still reteine the same blasphemous incurable abusâ—…s which can by no way be reformed but by their vtter dissolution Thus haue we through the mercie of God by the light of his word taken a sleight vieâ—… of the nestes of these vncleane birdes and haue therby seene both what maner of schooles what kind of Prophets these are we haue seene how euil this 14 of the Corinthians fitteth either these vniuersitie and cathedral Colledges or these new deuised CoÌ„uenticles of pâ—…opheticall
of election only inioyning them to choose some vniuersitie clarke one of these colledg birds of their owne brood or els comes a Synode in the necke of them and â—…dnihilats the election whatsoeueâ—…â—…t be They haue also a trick to stoppe yt before yt come so far namely in the ordinatioÌ„ which must forsooth needes be done by other Priâ—…sts for the Church that chooseth him hath no power to ordeyne him And this makes the mother Church of Geneuâ—… and the Duch classes I dare not say the secrete classes in England to make ministers for vs in England And these ministers when they are come ouer are receaued and esteemed as Angels in hell shine as bright starrs in these smoky Egyptian fornaces wherin the miserable people of the land are kept in most harde seruitude daily new taskes layd vpoÌ„ them by this spiritual 〈◊〉 Antichrist so far are these new guides whome they trust froÌ„ leading them freely with the Lordes banner of the Gospell displaied before them as you see they would be glad of anie of Pharaohs coÌ„ditions their suite at the best intendement and vttermost course being but to worship God in Egipt to haue these tyrannous taske-maisters their Lord Bishops their attendants takeÌ„ from them Most willing they are with al their people to remaine in spiritual bondage to the ciuil magistrate I would not heere be misvnderstood of that lawful bodily obedience which al Christians owe in al lawful things vnto the ciuil magistrate But these vncleane spirites are gone out vnto the Kinges of y e earth to gather them into battell against God his Christ to make thâ—…m not only to cast Christs bandes from them but to tie him in their bâ—…ndes keeping awaie vpon their regal authoritie what part of Christs lawes they lyst from the Church and laying what lawes of their owne they lyst vpoÌ„ the Church Alas what a dangerous fearful abuse of their authoritie is this they are not made Kinges to reigne ouer Christ or to giuâ—… him lawes but to honour and worship the sonne to cast downe their Scepters at his feete not to disturbe or hinder his saintes from the free and sincere practise of his Testament but to incourage them and goe before them therin as king Dauid did dauncing recoicing before the Arke Princes are equally bound to the keeping of all Godes lawes as the meanest or any other shal for the breaâ—…h therof not escape the iudgment of that Lion of the tribe of Iudâ—… whâ—… wil tread vpon Princes as the prophet saith as clay when he treadeth the great winepresse without the citie This is the portioÌ„ of al the Lordes enemies to this banket doe these false Prophets with their perfidie and â—…latterie bring them that they cannot endure to be reprooued of God himself by his word to which they can at no hand endure to be made subiect Therfore they hate persecute him that rebukerh in the gate they abhor him that speaketh vprightly and rule all thinges after their owne lustes And sure eueÌ„ this incorrigible pride wickednes of Princes magistrates which would by no meanes be brought to the obedience of the Gospel first draue the Anabaptistes into their deuili h conceits of theÌ„ that no Prince or magistrate could be saued afterward thâ—…t theiâ—… veriâ—… office functioÌ„ are vtterlie vnlawful in the kingdome of Christ which wicked heresies as they haue no ground in y â— word of God the ciuil magistracie being the blessed ordinance of God for the defence of Christs Gospel Sainctes therfore al humble obedieÌ„ce therunto coÌ„maÌ„ded as vnto the Lord himself this both by our Sauiour Christâ—… owne exaÌ„ple the continual exhortations coÌ„maÌ„demeÌ„ts of his Apostles in al their epistles vnto the churches so caÌ„ these Anabâ—…ptistical heresies no way be better refuted takeÌ„ out of the hearts of al meÌ„ at once theÌ„ by the humble submissioÌ„ of Princes magistrates vnto the Throne Scâ—…pter of Christ theÌ„ by bringing their glorie honour vnto y e church according to the coÌ„fortable prophecies of the scriptures O what â—… coÌ„fort were this to Christs poore laÌ„bes to â—…ee the LioÌ„ so humbled as to eate hay together with theÌ„ in the mountaine of the Lord not to liue of y e rauine spoile of y â— poore sheepe so as they dare not come aneere theÌ„ for their fiercenes What a ioy were yt to see Gods ordinaÌ„ces thus vnited to see Moses Aaroâ—… brethren this in the glorious spirituall Temple of God where Christ shalbe Hhimmanuel God with vs rule guide feed sanctifie vs euery one in their callings O what a heauenlie communion should this be what a beautie what a ioy to the whole earth But ô how far are we from this coÌ„fort our magistrates froÌ„ this happines whiles they giue their eare to the serpent speaking out of the mouth of the false prophet that blasphemeth Christ his ordinances accuseth his saints vnto theÌ„ whiles they giue their power vnto the Beast y t traÌ„pleth Christs Testamet vnder their feete couÌ„teth y â— blood therof as a coÌ„moÌ„ thing y â— setteth vp the image of his owne deuises causeth al meÌ„ of al degrees to worship the same al such as in feare faith vnto God refuse so to doe those in al hostile maÌ„ner they confiscate persecute imprison inclose make away without aniâ—… equal hearing of their cause or once bringing yt to light This their blasphemous writings sermoÌ„s y e publike worship estate of their church their prisons generally through London the land declare They haue published in their writings That the orders ordinances which Christ hath inâ—…is Testament left vnto â—…is Church were but temporarie whiles â—…he Church â—…as vnder heathen tyrants and that where the Gospel is embraced by a Christian Prince they are not onliâ—… 〈◊〉 〈◊〉 but inconvenient yea intollerable as bringing the vtter subuersioÌ„ of the land 〈◊〉 vp tumulâ—… 〈◊〉 withdrawing the people from obedience vnto their magiâ—… a nuÌ„ber of such like execrable mandible blasphemies Reade that most blasphemous Pareâ—…thesis of T. C. esteemed the Bishop of Winchester beginning at y e73 page vnto y â— 84 of y t his Booke which he writ against the Libeller MARTIN MARPRELATE The wickednes falshood of whose deuilish calumniations y â— they may eueÌ„ sodenly appeare I wil adresse my self to prooue vnto him by the vndoubted euideÌ„ce of Gods word yâ—…strange PropositioÌ„ which he so coÌ„fidently coÌ„deÌ„neth in way of reprochful chaleÌ„ge to al Christs seruaÌ„tes propouÌ„deth namelie That there ought throughout alâ—…ges estates of y â— world in al places to be one y â— same forme of outward gouernmet in al true churches of Christ vnto the worlds end Scilicet thaâ—… Apostolike priminue patterne lefâ—… vnto 〈◊〉 in Christs new Testament none other And this through the assistance of Gods spirit