therfore complained of all yt was but an error But wheras Gods word is imbraced and multitudes abhorr idolatrie and labour with sorowfull teares to be purged from their sinnes it is intollerable pride presumption of men to set themselues in Gods iudgment seate and to condempne all of wilfulnes and obstiâ—acie Let it be shewed that anie led by Gods Spirit haue dealt in this sort and especially in chardging them whom they condempne most falslie as shall appeare HERE you verie vehemently chardge vs with intollerable pride presumption intrusion into Gods iudgment seate to be voide of Gods Spirit to chardge and condempne you most falslie as you say shall appeare How iustly you chardge vs with these crimes and dischardge your self and these assemblies of these present transgressions vpon the scanne of your answere shall appeare In the meane time the holy Ghost sheweth vs what spirit you are led by at the writing therof and hath foretold how vvell you shall endure and reforme at the manifestation of your sinnes and at the powring out of the cuppe of the Lords indignation where he saith They shall drinke and be moued and be madd because of the sword that shaâ—l come vpon them And in another place And the fift Angel powred forth his viall vpon the Throne of the Beast and his kingdome waxed darke and they gnawed their tongues for sorowe and blasphemed the God of heauen for their paines and their sores but repented them not of their workes It suffised you not to cauill and spurne against the manifest truth of our former Articles but you must in this not only leaue out our words at your pleasure but abuse them that remaine after your owne lust Our Article speaketh of the assemblies as they generally stand in England You retort our words to Gods secret election which we acknowledg and daily see and praise Gods name for it Yet no multitudes but a litle poore remnant as the beries of a beaten Oliue tree the grapes after the grape-gathering one of a Citie two of a Tribe in respect And it is to be doubted those multitudes you speake of will shrink when they come to his assâ—ye whose furnace is in Sion and fire in Hierusalem But if it should be so as you say the heauie wrath of God haÌ„geth ouer your heades that haue a people so redie and fit for the kingdome of CHRIST and suffer them to continue in this confusion false worship antichristian bondage euen the snare of the Deuil and not only not leade them out of it but not suffer theÌ„ that would to depart and thus slay them that should not dye Yea you smite the PhisitiaÌ„ that seeketh to heale you and are enimies to them that shew you your traÌ„sgressioÌ„s iudging them voide of the spirit of God But if you had but considered that Prophets zeale as you remembred his error you should haue found him zealous â—eruent against Baalls Priests in Gods quarrell It were long to recite the number of Gods faithfull seruaÌ„ts which are euerie where coÌ„mended in the scriptures for their zeale diligeÌ„ce herein Or againe the Lords iudgments not onlie vpon perticular men but whole Contries nations for the contempt neglect therof So then if it fall out that the lawe and word of God condempne you of these transgressions what are we that we should iustifie you in your iniquities nay rather proude hawtie and scornfull is his name that worketh in his arrogancie wrath c. To blazon your transgressions as they deserue requireth rather a quire then a shead of paper And to say the truth it is an yrksomnes vnto anie godly conscience either to heare or recite them Yet because ther is no cause so bad which shal not finde as bad a patrone we will only examine your answeres and brieflie shew their insufficiencie THE first fault is That we worship the Lord after a false maner because our worship is said to be made of the invention of man yea of the man of sinne erronious imposed vpon vs. I answere that our worship is the imbracing of the holy Bible by the doctrine therof we seeke to belieue in God to call vpon him and to doo all good workes Manie Ministers ther be in England which haue not approued the booke of common praier further then they are perswaded it is consonant to Gods word hor vsed anie thing therin which they iudge corrupt But you say all read prayer is idolatrie But you must bring better stuffe to proue yt then your spirituall fantasies so directly ouerthrowne by the holy scriptures howsoeuer they may be cauilled against with fond distinctions as the hereticks haue done in other matters THE first Transgression we chardge your assemblies with is That you worship God after a false maner your worship being made of the invention of man euen of the man of sinne erronious and imposed vppon you You answere your worship is the imbracing the holy Bible Thus begging the question you neither proue your worship by the Bible nor answere one of these 4 apparant reasons which we bring in our Articles whie yt is false contrarie to the Bible For the furder manifestation of your worship in perticular let that great Idoll the booke of your coÌ„mon prayer which is so full of errors blasphemies and abhominations be examined by the word of God See if you can finde in the new Testament your Romish Fastes your Ember dayes Sainctes Eaues Lent or your Idoll Feastes your Alhallowes Candlemasse your seuerall Lady dayes Saincts dayes the dedicating of your Churches to Saincts your Comminations Rogations Purifications Titheâ— Offrings Mortuaries your maner of visiting the sick housling them with the Sacrament your Absolution your blasphemous Diriges and funerall sermons ouer and for the dead your corrupt maner of administring the Sacraments your Font crossing in baptisme your Baptising by women Gossippings the blasphemous Collects you vse in this Sacrament your Bishoppings with all your hereticall Collects in that Booke which is a wearines to vs to repeate though not in you to vse tollerate and defend But all this geare must be swallowed vp This candle may not be lighted lest the people looke into the abhominable ingredients which you their antichristian Ministers giue them or rather sell them in the whore of Babilons Cupp to the destruction of their soules But you know some Ministers in the land which neither vse nor approue the Booke further then they are perswaded in conscience it is consonaut to Gods word But you know none that vse not the Booke You know neuer a Minister in this land which either is authorized by the state or standeth in puplique place which standeth nor vnder this Idoll or that hath throwne yt out by the power of the word or withdrawne the people from yt with al their preaching these 29 yeares but ioyne their Gospel to yt minister to that people that vse yt c. Neither can the conningest
name and honor therwith for the reformation wherof this hipocrit somtimes stood a zealous sutor to the ParliameÌ„t Yea he now maketh his Prince an opposite aduersarie vnto Christ one that will not be admonished or be obedient to Gods word If these abuses he then complained of were iust or tollerable how could he sue to haue them abolished and that by a positiue lawe If they be contrarie to the word of God how then can he now obey them or blame vs for refusing to obey them The Lord deliuer our Souereign Queâ—ne from such Sycophants such impostors as these false Prophers are that are faithful neither to God nor her but most dangerouslie seduce highly abuse her gracious disposition which hath euer bene inclinable to anie truth of God that hath bene sincerely shewed vnto her It is no shame neither anie new thing but a most high honor and praise for godly Princes to redresse things that are amisse when they are shewed by Gods word Neither it is anie iniurie to the Prince wheÌ„ the faithful witnesse against and refreigne anie thing that is contrarie to Gods word Or dishonor to the Prince to amend the same how long soeuer the abuse hath continued as this Accuser and Flatterer suggesteth The rest of whose criminations accusations against vs our indeuours and proceadings I deferr to answere vntill we come to the Articles Yet now that the groundworke and true causes of all his bitter invectiues and grieuous charges against vs may appeare to all men we haue here set downe in print the originall and whole former passage betwixt vs and him concerning these poinctes in coÌ„trouersie That the Reader may the better discerne and iudge of these our present writings And also see what cause ther was giuen him thus to accuse reproch and blaspheme vs as heretickes Schismatickes disobedient and iniurious to Princes Anabapâ—ists Donâ—â—ists Brownists with infinite vile and reprochfull obiectiues wherwith his treasurie is stored If in those writings appeare no such matter theÌ„ we protest that to our knowledg we neuer gaue him cause thus to accuse and blaspheme vs he being a man altogether vnknoweÌ„ by person vnto vs and neuer so much as seene spoken vnto or medled with by vs the writers of these things otherwise then by those writings here insuing whervnto also we were prouoked by himself who would needs take vpon him this quarrell Which how christianly and soberly he hath handled and performed let him of his owne mouth be iudged euen by euerie sentence of his Bookes which are referced with most grieuous and inaudible raylings not so much as speaking of vs in anie place therof without some hard cruell and dispightfull words and bitter reuilings and cursings All which in our innocencie as the sparow and swallow by flying we shal escape And hauing therby discouered his spirit easely passe ouer without regarding or answering the same Turning also from his person as much as may be as from a most vnreasonable and vnhonest man with whome we would be loath to haue furder to doo Fixing our eies wholye vpon the matter set before vs Indeuoring to make proofe and euident demonstration of these charges for which we forsake their assemblies and haue all this time suffred vnder their tyrannous handes As also to cleare our profession and proceadings herein of such calumniations and reproches as this our malignant aduersarie defameth them with And this in all breuitie truth and good conscience as so variable and infinite a matter wil permit Wherin if in anie poinct we deale obsâ—urely insufficiently for as the man is such is his strength we desire that the truth may not suffer preiudice therby But that the learned and wise Reader wil rather confirme repaire our weake or loose reasons yea by our insufficiencie be prouoked euen in zeale loue of the truth to handle it more exactly Wherin we shall gladly gyue place and much reioyce But if in anie thing we be found to depart from the truth we desire to be louingly reduced yet condingly reproued and censured vowing through Gods grace neuer to resist anie truth that shal at any time be shewed vs neither to resfuse to be reformed The lesse faltes as the errors in the writing or print we shall desire the Reader charitably to construe correct And if ther be found or rather abound anie imperfect or redundant sentences let those be imputed chiefly to the want of better skill in the writers and partly to their decayed memories to the inconveniencie of the place the continual tossings turmoiles searches riflings and no peace or meanes giuen vs either to write or reuise that we had written To conclude we beseach and admonish the Reader not to be withdrawen from the truth by anie fore-conceived opinion either of our tenuitie of giftes and base estate or of the excellencie and multitude of our aduersaries for that were dangerous to themselues But rather diligently to ponder their owne wayes the issues therof and where they finde themselues to erre speedely to retorne to the truth without cunctation or excuse that so they may finde peace and assurance to their owne soules Which grace we euen wish to our greatest enimies and shall not cease to pray that God may thus blesse our indeuoures A BRIEF SVMME OF the causes of our seperation and of our purposes in practise withstood by G. G. defended by H. B. as followeth WE seeke aboue all thinges the peace and protection of the most high and the kingdome of CHRIST IESVS our Lord. 2 WE seeke and fully purpose to worship God aright according as he hath commaded in his most holy word 3 WE seeke the fellowship of his faithfull obedient seruants and together with them to enter Couenant with the Lord and by the direction of his holy Spirit to proceed to a godly free and right choise of Ministers and other Officers by him ordeyned to the seruice of his Church 4 WE seeke to establish and obey the ordinances lawes of our Sauiour Christ left by his last will Testament to the gouerning guyding of his Church without altering changing innouating wresting or leauing out anie of them that the Lord shall gyue vs sight of 5 WE purpose by the assistance of the holy Ghost in this faith order to leade our lyues and for this faith order to leaue our lyues if such be the good will of our heauenly Father to whom be honor glorye Amen 6 AND now that our forsaking vtter abandoning of these disordered assemblies as they generally stand in England may not seeme strange nor offensiue to anie man that will iudge or be iudged by the word of God we alledge affirme them heinously guiltie in these 4 principall Transgressions 1 THEY worship the true God after a false maner their worship being made of the invention of man euen of that man of sinne erronious imposed vpon them 2 FOR that the prophane vngodly
whither the Fig-tree put forth and the Vine florish bud her small grapes Then will he prepare and make al things in a readines for that great solemne day of the consummation of his mariage The Lord grant we may likwise prepare be in redines trimmed prepared that we may meete him with ioye to our euerlasting comfort Amen And the Lord shorten that day and hasten his comming Amen Euen so come Lord IESVS come quicklie Amen So be it A PLAINE REFVTATION OF Mr. Giffard his reprochful Booke intituled a short treatise against the Donatistes of Englande c. YOV were before shewed that we iudged none otherwise no furder theÌ„ th' expresse worde of God teacheth vs to iudge of you That is to knowe the tree by the fruicte and the fruicte by Gods worde You were there shewed That we iudged not of Gods secret election which he hath in al places amongst all sortes of men but of the apparant odious sinnes of your Congregations from which whilest you wil not be purged we may haue no spiritual fellowship or communion with you in this estate We shewed you that notwithstanding all your wickedâ—es we neuer doubted but the foundatioÌ„ of God stood firme the Lord hauing manie thowsandes of his elect amongst you knowen to himself though not apparant to to our eies whom he in his good time will call more neare vnto him And therfore we with extreame longing loue towardes you sought desired your conuertion that we might see that seale of Gods grace vpon your foreheades wherwith all that name the name of Christ are sealed vzt To depart from iniquitie To this end we did and stil doe reproue in the name of our Lord IESVS CHRIST these heinous transgressions in your publique assemblies lying in your miserable Prisons the Lordes witnesses against the same To this end we exhort al meÌ„ by al meanes and admonished you of your present euil estate as also blamed you for your former vngodlie false â—urmises collectioÌ„s chardges wresting deprauing our wordes contrarie to al sense equitie and conscience We hoped that this thus far forth had sufficed especiallie seing you rested in silence more then two yeares without anie replie or contradiction Vntil now at length vpoÌ„ your submissioÌ„ made and consultatioÌ„ had with your Ordinarie you disclosed this Cocaâ—rice egge which you had so long sit vpon and all to sprinckled vs with the viperous poyson therof Terming vs at the first dash Donatists Brownists Anabastites Hereticks Schismaticks with infinit reprochfull horrible adiectiues ioyned to the same which you haue aboundantly drawen out of the euil treasurie of your owne wicked heart without cause giuen by vs or shewed by you Continuing stil and more more abounding in the gall of bitternes still chardging vs with intollerable pride presumption intrusion into Gods iudgement feate in falselie chardging accusing condemning your Christian assemblies that professe the Gospel c notwitstanding al we haue said to cleare our selues of those crimes and to proue in perticular the thinges we chardged you with the truth wherof remaineth now to be skanned In which blasphemous vayne of wryting you but fulfil the measure of your sinne and those prophecies you were foretold of They shall drincke be moued be madd c. They shal gnawe their tongues for grief and blaspheme the God of Heauen for their paines for their soares and not repent of their worckes FIRST then to this worde Principal wherat you so stomble and from which you draw such heretical conclusions We giue you to vnderstand that we vsed yt onely to signifie and expresse vnto you the fowre cheif heades froÌ„ whence flowe and whether may be reduced all these seueral infinite enormities abuses which abouÌ„de in your church As to the nature qualitie of these 4. how far they extend let the word of God iudge Yea let anie by the same worde iudge 1. Whether such assemblies as were neuer dulie gathâ—red vnto CHRIST but all the prophane and open wicked of the land receaued by constrainte into the bodie of your Church as members of the same immediatlie from opeÌ„ idolatrie and apostasie without the preaching of the Gospel going before to call them to the faith or anie voluntarie profession made by themselues in perticular of their owne faith whether such Congregations as these may in this confusion be held esteamed the true rightly planted Churches of CHRIST 2. Also let anie by the worde of God iudge whether those Congregations which haue not that ministerie of the Gospel that CHRIST hath in his Testament instituted to his Church but haue retaine an other strange and Antichristian ministerie euen that the Pope vsed left in the Land may be held the true and rightly planted Churches of CHRIST 3. Moreouer let anie iudge whether those Congregations which haue not those orders and gouernement which our Sauiour CHRIST hath ordained and commaunded vnto his Church vnto the worldes end but reiecting that haue retaine an other strange Antichristian gouernment euen that Antichristian Hierarchie the Pope vsed and left in the Land may be held the true rightly established Churches of Christ. 4. Finallie let anie in whom is anie sparke of light iudge Whether those Congregations that retaine vse an other Leitourgie that is an other forme of publique administration and worship then Christs Testament especiallie such a patched erroneous idolatrouse blasphemouse thing as theirs is and will not be reformed or withdrawen from the same may be esteamed the true and rightly established Churches of Christ such as Christes faithful seruantes may haue communion fellowship with in their administration of prayers and Sacramenâ—s But now where all these faultes concur and haue not onelie obstinacie but tyrannie and persecution ioyned to the same who can doubt of the matter Whether also your Churches can remaine in these transgressions or you maintaine the same and not depart from the groundes and principles of Christian religion and faith which you boast to keepe let anie which is anie thinge exercised in the worde of God iudge And thus by these few wordes are not onelie your 3. ineuitable dangers into one of which you would needes shoue vs but eueÌ„ your whole blasphemous Booke auoyded at once For whie should we now ether maintaine this heresie 1. That where the true faith is ther can breake forth no great faultes errors and abuses Or this absurde maner of speache 2. That all errors deformities in Religion be heresies blasphemies and abhominations Or ells confesse 3. That with intollerable pride presumption and intrusion into Gods iudgment seate we haue taken vpon vs to iudge and condemne whole assemblies which professe the faith of CHRIST sincearelie in all fundamentall poinctes For holding that yt caÌ„not be held the true church of CHRIST rightlie planted and established where the people were receaued into the bodie of the Church before they were dulie caled vnto
in our general positioÌ„ of this transgression to proue your worship false and idolatrous your peremptorie answere is That they but make apparaÌ„t our vanitie and Anabaptistical error Our vanitie in that the 3. first 1. of the invention of man 2. of that man of sinne 3. erroneous are al but one Our Anabaptistical error is in the 4. in these wordes imposed wherin we chalendge such a freedome to the Church as that nothing may be imposed vpon the flockes that the Church-gouernours shal decree by the worde The 3. first of these reasons whereby his worship was proued to be idolatrous he quietlie suffring to passe and carry their conclusion laboureth to proue al but one Because saith he whatsoeuer maÌ„ inventeth in the worship of GOD is erroneous And whatsoeuer is erroneous therin was invented by man For al false worship is mans invention whether it be the invention of the man of sinne or anie other it is al one before God vvho respecteth not persons but the vvickednes of the sinne Wel howsoeuer we might insist and shew difference betweene that maÌ„ of sinne that Antichrist and others that haue not such cursed marckes vpon them howsoeuer also we might shew differences betwixt the deuises of other more godlie men which deuises peraduenture in themselues conteine no errors vntil they be abused set vp enioyned and read in the church c and the Popes Portesse from which execrable plaÌ„t al these idolatrous graftes are fetched Yet wil we not stand vpon lighter matters with you contending whether the reasons may be said three or one It sufficeth vs and we content our selues to haue proued obteined That the worship of your Church is erroneous yt being made of the invention of man And your self hath confessed That vvhatsoeuer man inventeth in the vvorship of God is erroneous Nowe we may furder conclude from the second Commandment That whatsoeuer worship is deuised by man and whatsoeuer deuise of man is put into the worship of God is idolatrie But a great part if not the whole worship of your Church is deuised by man euen by the man 〈◊〉 c. Therfore the worship of your Church is idolatrie Let yâ—â—r Seruice-booke proue our â—iâ—or Proposition or your answers to the perticulars disproue it And we in the meane time will procede vnto your answere vnto the .4 part of our Proposition imposed vpon them Wherin you chardge vs with this Anabaptisticall error That we should chalendg such a freedome as nothing might be imposed vpon the Church which the Church gouernours should decree by the worde It should seeme certeinly you knowe not what truth or error meaneth Or ells are so possessed with malice as you make no conscieÌ„ce what truth you cal heresie or heresie you cal truth as appeareth by your vniust chardging of vs and your vngodlie defending al the abhominations of the tymes Who but you could drawe this hereticall collection from our wordes we in the same sentence and in the verie next worde immediatlie going before hauing protested your worship to be erroneous How maie it followe that because we denie errors to be imposed vpon the Church Therfore we denie that such thinges as the Elders shal determine of by y e worde of God may be imposed vpoÌ„ the Church Whie what the Elders decree by the worde of God cannot be said to be the invention or the commandement of man but of God by whose direction they but pronounce and performe the will of God But no error can be said to be of the worde of God and euerie invention of man by your owne confession is erroneous Therfore we may stil againe here conclude that seing the worship of your church of England is made of the invention of man euen of the man of sinne erroneous and imposed vpoÌ„ them yt is false idolatrous and such as no true Elders may impose or the true Church of Christ receaue Furder we say that no true Elders of the Church nor y e whole Church yt self may decree or impose anie thing by way of lawe which Christ hath not decreed imposed in his worde And if you hold otherwise as your popish phrases Decree impose vpon the flockes seeme to import then we affirme that you both hold a Papistical Anabaptistical error and vtterlie not onlie corrupt the worship gouernment of Christ but bring in a new worship gouernment by bringing in setting vp your owne decrees deuises as the Papistes Anabaptistes doe NOw coÌ„meth their Leitourgie or Seruice-Booke which coÌ„taineth the publique worship administratioÌ„ of their Church to be examined by the word of God The defence wherof Mr. GIFFARD though he be a sworne Priest after vnto the orders therof yet he verie loathlie and doubtfullie vndertaketh at the first entrance as one that carieth a witnesse and a iudge that could tell an other tale in his owne conscience He confesseth that as no mans workes are perâ—ect so there are manie and great faultes in this Booke though as yt should seeme none of those perticulars which we recited vnto him onlie the baptisme by weomen excepted seing the laboureth to defend all the rest But we which for some errors and spots hould it to be an idolatrous booke and the worship therof idolatrie fal into that foule and detestable heresie of perfectioÌ„ And in that we affirme yt to be a pregnant Idoll ful of errours blasphemies and abhominations vve doe falslie accuse and impudentlie sclander These great wordes nether convince vs nor cleare you let them therfore remaine vpon your accompt The truth of our chardges and the qualitie of your transgressions shall by and by appeare by the discussing the perticulars And for all your greate threates of heresie we still for the faultes we haue alleadged though there were no more as by your owne confession ther are both manie more and greater dare affirme your worship to be false idolatrous and abhominable The vvorde of God caleth him an heretick that obstinatelie holdeth anie one error after due conviction though be hold much truth besides There is no heretick that doth not hold some yea much truth The word of God pronounceth them idolatours that obstinately contynue in anie idolatrous and false worship though they doe manie other things according to the rules of the worde ells were not the Papistes to be iudged Idolatours or Heretickes Shall all they now that iudge according to the worde of God be guiltie of that detestable heresie of perfection What is this but to accuse God of heresie whose iudgments these are Because we cannot be perfect here therfore we ought not to contend towards perfection by leauing that which is euill as yt is shewed vnto vs and endeuouring to do that which is good Might not the Masse-booke and the most vile heresies be thus defended and iustified Because they are not perfect therfore they not euill Because they cannot be perfect therfore they will leaue none euil This is Mr.
of the Sacraments was perfect and fullie sufficient Yf they so thincke of yt Whether they iudge it lawful for anie mortal men or the whole Church willingly wittingly to alter or add anie thing to or plucke anie thing from the said institution of our Sauiour in the Sacraments Or if they so add Whether our Sauiour doth accept and blesse yt as his owne institution And if God doe not accept or blesse such Sacraments where his institution is thus wilfullie violated and changed Howe such â—dulterate Sacraments may be said the true seales of Gods Couenant especiallie where such a blasphemous horrible popish idolatrous ceremonie is vsed as Mr. Giffard coÌ„fesseth this signe of the crosse to be except yt be better with them then it was with the Papistes Or howe may the faithful in this estate ioyne vnto them And nowe yt would be knowen of Mr. Giffard seing he in his owne iudgment condeÌ„neth these Symbolical Seremonies howe he dare thus presumtuously breake CHRISTES institution in deliuering them after the maner prescribed and ioyne vnto those men that enioyne those ceremonies against such of CHRISTES faithful seruants as reproue them stand and suffer againgst them Is not this most fearefully and presumptuously to tempt God to sinne against his owne coÌ„science It is no excuse vnto him to saye the best reformed Churches doe vse witnesses he meaneth God-fathers and God-mothers in baptisme For his owne conscience knoweth and iudgeth that the best Churches doe erre in so doing Furder Baptisme being publique to be deliuered openlie in th'assemblie when the whole Churche is mett together what neede more witnesses of the matter then the whole Congregation But howe wicked and impious is that lawe of their Church which forbiddeth the Parents to answere and vndertake for the bringing vp their owne children in the true faith and feare of God and driueth them to bring Popish Gossips or sureties who must both vndertake vowe and answere for their childe That he doth forsake the Deuil his workes c. What can be more vaine folish and ridiculous TO the Baptisme by weomen you answeare That it is both coÌ„demned by the cheif Gouernours of your Church and is not practized except it be among the popish superstitious ignoraÌ„t sort First we must oppose the publique lawe of your Church against those your gouernours who we suppose as confidentlie as you speake wil not proue in the plural nomber when the pointe coÌ„meth to scanning Your lawe in 3. places of your Portesse doth not onlie allowe the baptisme by weomeÌ„ but publiquelie iustifie it and maketh a kinde of necessitie of such priuat baptisme Saijng that if the child be in danger they may baptise yt at home without a Minister and that in this case they haue donne wel according to due order concerning the baptisinge of this childe which being borne in original sinne in the wrath of God is nowe by the lauer of regeneration in baptisme receyued into the nomber of the children of God and heires of life euerlasting Wherin besides that they most highlie breake prophane th'institutioÌ„ and ordinances of Christ coÌ„cerning the publique seale of this holie CouenaÌ„t in deliuering yt without a lawful Minister priuatelie in a house rashlie and vnreuerently without due order c they also consequeÌ„tly maintaine teach these popish blasphemous errors therbye That if the childe had dyed vnbaptized yt had bene damned And that baptisme is of necessitie to saluation For ells what needed so great feare haste that they would not staye to bring the childe to the publique Congregation no noâ— so much as for the Minister to baptise yt Or how could there he so great cause and so greate necessitie in the matter as their booke mentioneth if they thought that the saluation of the childe honge not vpon the Baptisme Wherbie is manifestly coÌ„uinced as also by their wordes not secretlie implyed That they hold Baptisme the cause and not the seale of saluation For ells to the infant nowe dying what good could baptisme doe Or which waye could yt be a Laver of regeneration vnto yt or receiue yt into the nomber of Gods children We had thought that the saluation of the childe had onlie honge vpon th'eternal election and predestination of God And that the seale of the Couenant had belonged ynto yt by reason of the Parents faith and is administred not as anie helpe or present benefite to the newe borne infant so much as when yt commeth to ryper age to be a contynual comfort help vnto yt BIsshopping Mr. Giffard saith is litle vsed or vrged in the Church of EnglaÌ„d being loath belike to make anie defence therof Yet it is certaine that the Priest is in his Portesse enioyned to commaund That the children be brought to the Bisshop to be confirmed so soone as they can saye in the vulgare tongue the articles of their faith c. Also in an other place of their said seruice-booke there is an expresse lawe That none shalbe admitted to the holye Communion vntil such time as he can say the Catechisme and be confirmed Howe accorde these lawes to Mr. Giffards saying that yt is litle vsed But what a monstrous matter is this confirmation of their Church where the Baptisme of CHRIST is to be confirmed of a wretched man if he were as he is nothing lesse a seruant of CHRISTE Yea that Christes faithful seruaÌ„ts whom CHRIST hath alredie publiquely baptised receyued and engrafted vnto himselfe should be kept from the comfortable table of the Lorde vntil they haue a popish Bisshop his confirmation Not here to mention the binding of the faith of the whole Church to an Apocrypha Catechisme Yet to make this their confirmation either of greater estimation or more execrable with all men they add in the second cause manie speciall vertues therof Namely that by their imposition of handes and praier such as are so confirmed by them maye receaue strength and defence against all temptations to sinne and the assaultes of the VVorlde and the Deuil Surely if this be true great is the Bisshops faulte to neglect the practise theâ—of but howe great then our sinne to blame and condemne such a wonderfull excellent ordinance But doubtles this is either too good or too bad to be true If al they vpon whom these Bisshops shall laye their haÌ„des praye ouer shal receaue strength and defence against al temptations to sinne and the assaults of the worlde and the deuil then shal al they that receaue this Confirmation be vndoubtedlie saued Yea if anie of them whome the Bisshop shal thus confirme shal receiue this strength and defence c then haue the Bisshops greater power and their prayers more vertue then eueâ— God gâ—ue to anie mortal man yea then euer he gaue to our Sauiour CHRIST himself with whom though Iudas were contynuallie conuersant his most Heauenly doctrines and holie prayers yet the Deuil entred into him and preuayled against him Though Peter were a
they fetched this geare from the POPES Portesse Againe where haue they learned to pray for their fore-Fathers offences if not of the POPE Where haue they learned to pray for all that erre for all that trauaile by land or water for all that are sicke in captiuitie tribulation c when there is a sinne for which we are forbidden to praye when there are many most vngodly and wicked persons going about and suffring for much mischief thus traueyling emprisoned c Pray they not for Gods open enemies for the breach of all Gods lawes for the ouerthrowe of all maiestracie publique peace order and for the destruction both of the Church coÌ„mon wealth therby Also where learned they to pray against lightning tempest plague famine battle c when they haue no present neede or haue no present feare or danger therof Is not this to trifle to abuse Gods name Can this prayer be of faith to praye against lightning in the middest of Wynter c Is not this to forbid God to vse his owne Creatures to his owne will and glorie Yea to forbid him to restraine his Creatures or to punish his enemies by dearth plague warre Finally where learned they to praye against sodeyne death that God should not call anie of this land yea of the whole world sodeynly Is not this to appointe God when and howe to call Hath not God reserued these secret thinges in his owne hande only forbidden men to be curious or inquisitiue after them and commanded them continually to watch be readie for in an howre that we thincke not will our Master come as a theife in the night c These are the publique prayers doctrines worship and administration of the Church of England which it not only tollerateth but with an high hand commaundeth maintayneth enforceth vpon all men Of all these execrable wares standeth Mr. GIFFARD a marchantman retayling them to the miserale people being with none more or so much offended as with those who refuse and speake against this tromperie vvhom how he rewardeth or refuteth let this his blasphemous popish booke shewe What defence he hath made for this worship and ministration Let the readers by this time iudge and howe smoothly he hath passed by and coulored yea swallowed vp all these abhominations transferring all the blame and reproach vpon the poore seruants of CHRIST that condemne this trash and admonish him Euill signes ether of a true Minister or true christian None speaking by the spirit of God iustifieth error or blasphemeth the truth at any time How far he hath sought to iustifie these antichristian deuises popish enormities and blasphemed vs for speaking the truth Let his booke shewe Yet bringeth he against vs a certaine Secte in their Church which condemne certayne thinges as corruptions such as neede reformation and therfore would know how we could abandon al th'assemblies for this Booke seing manie disalowe manie thinges therin TO this he saith we make a double answeare First that vsing a part they doe homage to the whole Then that the best part of this Booke is an abhomination to the Lorde c. This dubblenes is of your owne heart who dissembling with God and your owne conscience to auoyde opeÌ„ shame care not what wrong you doe others or what iudgments you heape vpon your self against the daye of wrath Our answeare was but one and this That you knewe neuer a Minister that vseth not the Booke that standeth not vnder this Idoll Or that had throwne it out by the power of Gods worde or with-drawen the people from yt with al their preaching these 29. yeares But that they all administer by yt ioyne their gospell to yt minister to that people that vse yt c. That the conningest of you that vse the best and leaue the rest connot make that best part you vse other then a piece of swynes-flesh an abhomination to the Lorde And that the perswation of your consciences could neither iustifie your worship cleare your selues or satisfie others Especially when we see your consciences to tollerate to submit vnto the whole to vse part in respect of your homage and to refuse part for shame of the worlde This you were ashamed to inserte because you were not able to answeare Therfore in all this they but counterfeite and you cauil What folly can you finde in this saying That in vsing part they doe homage for the whole Stand not all your Ministers bownd to this Booke sworne in their canonicall obedience to administer according to the order prescribed therin and not to preach against anie thing by publique authoritie established Stand not the Church-wardens and Sidemâ— bownde to present the defaults And the Arch-Deacon and Commissarie to censure the same How then seing all your Ministers stand in this subiection vnto yt would you haue vs thincke that the part they vse is not in respect of their homage to the whole Or howe woulde you haue vs thincke that they condemne anie part therof when they speake not against yt and cast yt not out by the power of the worde nether with-drawe themselues nor the people from yt but ioyne in prayers sacramentes with them that vse yt Is this to condemne yt or to condemne theÌ„selues rather in the things they do CaÌ„ you with your fleshly reason put this away Might they not by your reason stand sworne to y e Masse-Booke ioyne to such idolatrous priestes people as vse yt yet if in their owne conscience or secretly they dislike some faultes therof be as cleare as these Ministers you speake of are of the corruptions they condemne There are some truthes some good things in the Masse-Booke also You vse no good reason to persuade vs by your Schismes and diuisions in your Church vnto your Church We know that Christ is not diuided and y t there is but one Spirit one Baptisme CHRIST is not yea nay yea in one place naye in an other Though christiaÌ„s may through y e ignoraÌ„ce darcknes that is in them dissent in some things yet ar they to walke by one rule and not to teach diuers doctrines Who so teach otherwise or causeth anie dissentioÌ„ or offences besides the doctrine with we haue learned is to be auoyded to be cast out If either of these factions you speake of had bene of CHRIST they would yeâ— this haue proceded according to the rule of CHRIST against the offenders and not haue remayned in this contention diuision TO your next vehement exclamation of frensie In that we terme the best part of your Portesse but a piece of swynes-fleshe c wherin you saye we strike at God and blaspheame that which is most holy because therin are sondrie portions of Scripture As the Lordes prayer the tenne commandements the articles of your faith c. We beseech you when you shall be a litle come to your self are not all these with your Pistâ—es and Gospells in the mass-Masse-Booke
most plainely in this Exod 20. 5. 6. verses declareth who whose seede are within his Couenant of loue and protection Namely the faithful their ofspring to the thousand generation so long as they contynue in his faith and obedience But if they breake his lawe and wil not be reduced to his obedience then are they and their children caste out of his fauour then as a iealous God wil he visit their sinnes vpoÌ„ their children vpon the thirdes fourthes c. How boldly presumptuously then hath this wicked man without al conscience feare falsified this Scripture in suppressing what parts therof he list dismembring rending what he alleadgeth from the natural coÌ„text peruerting and abusing these wordes to a thousand generations quite against th'expresse sense of God himselfe receiuing the children of the open wicked and vngodly which the Lord reiecteth together with their rebellious Parents into the outward Couenant of his grace and deliuering the seale therof vnto them by vertue of this place because some of their fore-Fathers haue bene faithful and the Couenant is made to a thousand generations As though the Lord plighteth his loue to vs and requireth not agayne our faith and obedience vnto him in the same Couenant Let Mr. Giffard shewe one place of Scripture through the whole Bible where the Lorde his CouenaÌ„t is made vnto vs without this condition and then peradventure he may cleare himself his Ordinarie for the publishing of this wicked and diuelish heresie so directly contrarie to the vvhole Scriptures in more then a thousand places For to vvhat end should the Lorde haue giuen vnto vs his holy vvord if he had not required of vs our heartie obedience vnto the same But because the Lorde is neuer founde contrarie vnto himself neither anie contradiction in his worde we may by the direct warrant hereof hold Mr. GIFFARD and his Ordinarie most heynouse falsifiers and corrupters of the whole lawe and worde of God most blasphemous and pernitious false Prophets That receiue into the couenant and iustifie all sortes of prophane wicked and vngodly persons And so open the doores to all Atheisme and impietie His starting hole and subterfuge of vndiscouered hypocrites will not hide or help him herein seing we complayne That the open prophane and all sortes of the most wicked and their seede vvithout exception of anie are receiued amongct them as members of their Church And seing he endeuoureth to approue the same by manie other Scriptures AL Israel saith he was in the loynes of Abraham all in the Couenant and holy with him as the boughes with the roote all within the Church by outward profession and esteemed members therof because the seedes of Abraham Yea though multitudes of them were infidells and idolators yet euen of them sprang the right holie seed And therfore as also because of their outwarde profession were all of them held members al holie And all their children in the tymes when idolatrie was openly mainetayned were circumcised and that was not disalowed c. WE doubt not speaking of al Israel in generall without anie perticular reference vnto this or that tyme or estate but that Nation was a peculiar chosen adopted people aboue all other Nations vnto the Lorde that they might be an holie Nation vnto him a kingdome of Priestes c of whom the adoption the glorie the Couenantes the giuing of the lawe the seruice and the promises We ackowledge also that the Israel of God according to th'election of grace are all of them holy with their fore-Fathers Abraham Isaac and Iacob as the lumpe with the first fruictes the boughes with the roote But yet we acknowledge not all to be that Israel which are of Israel neither all the children of the Couenant which are the seede of Abraham But they are the children of Abraham and of his couenant which doe the worckes and remayne in the faith of Abraham Otherwise their circumcision is made vnto them vncircumcision neither doe their literall titles and prerogatiues any whit auaile them but rather agrauate their iudgments whilest they are founde transgressers of the lawe The Couenant doubtles was not otherwise made vnto them then it was vnto their Father Abraham To whom yt was said be thou vpright and vvalke streight before me How often doth the Lord at the giuing of his lawe and the entring couenant with the whole people stipulate and require their faith and obedience when he promiseth to be their God and the God of their seede How oft doth he pronownce the Couenant broken and disanulled on their partes when they transgresse reiect his lawe and denownce of his part all plagues and feareful iudgments for the same euerie where through the lawe Prophets but most plentifully in the booke of Deutronomie Protesting plagues against such as when they heare the wordes of this oath blesse themselues in their heart saying they shal haue peace although they walke according to the stobbornnes of their owne heart How then should these friuolous reasons of this ignorant cauiller stand That because the Lorde speaking generally and indefinitely of his first chosing and receiuing that people sometimes caleth all Israel his people a holy Nation c Therfore all Israel in all tymes and estates of that kingdome should alwaies be his true visible Church within the Couenant c. This we see were directly contrary to the whole lawe and Prophetts Should it followe that because the Lorde reserueth in and draweth out of the loynes of the wicked his right holy seede that therfore the Parents are within God his Couenant Thus might the Turckes Iewes and most wicked of the world be iustified because the Lorde his secret electioÌ„ is not restreyned towardes them Should it followe that because all the Israelites were alwaies circumcised that therfore they were within the Couenant or were not blamed or did not amisse in prophaning God his holy ordinance So might the Isâ—â—elites Ammoniâ—es Edomites and Moabites be said within the Couenant because their ancestours and they were circumcised We see outward circumcision auaileth not when the condicion of the couenant is broken And how could this bolde blinde guide saye that it was not disalowed when all their children were circumcised in the tymes when idolatrie was generally and publiquely maineteyned Are such idolators within the Couenant of the Lord or doth the seale of his couenant belonge to them Are not the children of the wicked excepted and reiected out of the couenant by the commandement of God Exod. 20. 5. as the seede of the faithfull are receiued into the couenante Then must it needes be high presumption sacriledge thus to abuse circumcisioÌ„ and therfore yt could not be allowed in those times to such persons Moreouer when these wicked are forbidden so much as to name the name of God to bring any offrings or worship vnto him or to meddle with anie of his holy Ordinances are they
sit as vpon manie waters So in like maner can this house this church this people of CHRIST be built into none other order receiue none other ministrie and ordinances then CHRIST the owner builder of the house hath instituted prescribed in his last wil testament We may boldly affirme coÌ„clude that flocke which consisteth of all sortes of wilde vncleane beastes not to be the flocke or shepe-folde of CHRIST in asmuch as these in this estate cannot of vs be iudged to be the shepe of CHRIST We may also by the same vndoubted reason affirme that they which stand hierdes to these wilde and vncleane beastes cannot be said the Lordes shepeherdes of his shepe lambes Of what sortes of people these their parish assemblies generally consiste how they haue bene gathered builte stand and walke in the faith order of CHRIST by that which is aboue written may partly appeare but much more shall to euerie single eye heart wherein is any light vpon the furder examination of their present estate life That this Aucthor and all the Priestes of the tyme stand hierdes administring the Sacraments c to these prophane multitudes in this ignorance confusion and sinne after that idolatrous superstitious maner aboue-said for their hire or tithes cannot be denied What defence this Champion hath made for their publique administration worship and how by neuer a worde of God he hath iustified any one of those manifold enormities idolatries reckoned vp vnto him As also how he hath approued the gathering and present estate of their Church by the greatest apostasies defectioÌ„s sinnes of other Churches in other ages and with what blasphemous doctrines tending to all Atheisme and impietie we are content to refer to the iudgment of the godly readers And now being come to the proofe defence of his owne Ministrie which he exerciseth and of the whole Ministrie of their Church instead of CHRISTS Testament he bringeth vs forth a fable out of ESOPE of the asse in the Lyons skinne and at the first entrance into this discourse in the first page within the space of 24 lynes he convinceth vs with these arguments That we are prompt plentiful in false accusations hereticall opinions which must be admitted for reasons against their Church vvorship ministerie That vve are desirous of glorie presumptuous bold rash ignorant not to be encountred vvith great learning Sophisters nay poore artificers and husbandmen are the eauenest matches to dispute vvith vs VVe haue put on the Lions skinne and imagine that all learned men tremble at vs but they haue espied our long cares That vve impudently sclander and belye the learned vvho disdaine to deale vvith mad frensie That vve are vvithout all care vvhat vve speake c. Is yt likely that this man hath either care or conscience what he saith that through his whole booke from the first to the laste worde thus rayleth inverâ—th accuseth blasphemeth Are these the sweetest waters in his fountaine the best salt he can season vs with Or do the Ministers of the Church of England thus vse to improue rebuke exhort with al longe suffring doctrine Is this Mr. GIFFARDS countrie diuinitie or vniuersitie learning or Courtly Chaplen-like behauioure He hath a president what a goodly viewe Mr. SOME makes in his colours If he lighted into some mens handes that would take pleasure to laye open his shame Mr. SOME his paynter might giue place in al rayling and vituperie where this man should appeare But our purpose is not to meddle with his raylinges so much as his reasons leauing him to answeare for the one and endeuouring our selues to answeare the other Yet this we saye that if this be the course of those great learned the speaketh of we had much rather be matched with such poore artificers and husbandmen as feare God whom he despiseth their with these greate Clarkes Yea we had much rather that they should in disdaine of our ignorance breake their promise in denijng and refusing to conferre with vs then in this maner grieue the spirite of God in vs by such hellish writinges as this booke of GIFFARD peruerting the Scriptures pleading for defending and iustifijng the throne of iniquitie together with all the enormities idolatrie and abhominations which flowe from the same railing blaspheming and accusing the truth and the poore persecuted professors therof as he doth Yet to satisfie the reader in this matter which he so confidently denieth and vrgeth vs so vehemently to make some colourable shewe of That if he had consulted with his learned bretheren the forewarde Preachers they would haue councelled him rather to haue vsed his discretion in the pulpit where he might feigne what error he lifte and then with the same breath confute yt in our names then by conference but especially thus by writing to meddle with the defense of these defaults and exceptions taken against their Church Ministrie Worship c knowing that the more they are discussed and raued in the more apparant odious they wil appeare vnto all men especially when they are brought vnto examined by the light which will foorth-with shew of what sorte they are That these Preachers had takeÌ„ this course amongst theÌ„selues we knowe certainly by a letter that two of the cheif of them sent vnto vs deniâ—ng that conference which they had before promised because we denyed their Church and Ministrie After that two of them being procured to our prison denyed to deale with vs concerning those exceptions we made against their Church Ministrie alleadging that they were forbidden by their brethereÌ„ to deale with vs in those matters To be shorte what â—lls can with any probalitie be coniectured to be the hindrance of the first companie of Preachers that at the first sent vnto vs to knowe the causes of our dislike promising either to assent or to shew vnto vs the causes whie they could not that they vpon the sight of that litle paper wherin we set downe vnto them the causes of our separatioÌ„ from these parish assemblies as also what we purposed in our owne assemblies neuer as yet could be drawen to make any answeare in writing or conference if not that they perceiued that they were neither able to defend their estate neither yet had faith to leaue it for feare of persecution danger And whatsoeuer this bold champion may pretend we caÌ„not be persuaded that euer the forewarde sort of Preachers that sometime laboured reformation euer gaue their consentes to this blasphemous booke of his except also together with the aucthor therof they haue made shipwracke of faith good conscience and be wholy apostatate fallen froÌ„ that smale measure of grace light they sometimes made shew of Neither shal those pontifical Prelates his Lordes their horned Cleargie or Romish associates the Ciuilianes and Canonistes to whom he is yeilded ioyned giue him any thanckes in the end for all the
that they be not taught exercised or practized after anie prophane vaineglorious or superstitious maner but in al sobrietie modestie and in the feare of God To these fewe rules if their Vniuersities Colledges Scholes were reformed then should they not be as they nowe are the seminaries of Antichrist the bane of the Churche the corruption of all the youth in the lande But then should they be that which they nowe pretend the scholes of all godlie learning to garnish the Church to furnish the common wealth with fit and vertuous men for euerie place office and estate LEt vs nowe procede to the other sorte of this Collegiaâ—e idle ministrie of the Church of England Which are these Cathedral Abbay lubbers These L. Bishops Deanes Subdeanes Prebendes Cannons c as in their cataloge who liue together like Monkes in their Cloisters celles adioyned annexed vnto some Cathedral Church within which precincts they are â—edd stalled vp to inteÌ„d the diuine seruice of the said Cathedral â—at certaine howers of the day limited euerie one in his seuerall array ministerial vestures surplices copes vestimentes hoodes tippets cappes rochets c according to their seuerall office place and degree some singing some piping some reading some praijng some pisteling some gospeling some preaching some administring the sacramentes c Of whose offices ceremonies rites orders customes seuerally to entreate is not mie purpose It sufficeth me that I finde not any such Cathedrals Cloisters Societies Offices Orders Ceremonies VVorship c in all the booke of God and therfore I dare pronounce them Antichristian such as God wil not be pleased or serued with in his Church Let not Mr. Deane vnder the visarde of a christian name and office thincke to escape for when we bring him to the light we finde him but a counterfeight hauing neither the office nor ministration of a christian Deacon The christian Deacons office is faithfully to collect and distribute the almes and contribution of the Church But these Cathedral Deanes feede themselues their troupes I say not of the weekely almes of their Church for that they neither gather neither would it suffice the tenth part of their pompe but of the Lordships landes and fees of their Church lying loytering in their stately pallaces and not distributing to the poore of that Congregation according to th'appointment of the Elders and the Church A christian Deacon keepeth himself within the limites of the office he is called vnto and doth not intermeddle with th'execution of their offices which belong not vnto him as the administration of the worde and sacraments c But these Cathedral Deacons take vpon them the ministrie of the worde and sacraments manie of them hauing personages beside their Deanerie And hauing bene Pastors before yet for liuing and promotions sake are not ashamed to goe backe to the Deacons Office or to retaine both offices Neither doth the christian Deacon vsurpe such place preeminence and dignitie in the Church to sit in one of the chiefe roomes with his velvet quishon cloâ—h of estate or be brought to his place with a siluer mace before him To conclude these Cathedral Popish Deanes haue nothing common or like to a christian Deacon either in office caling to their office administratioÌ„ of their office or place where they administer Therfore what titles soeuer they carrie or pretextes they make we may affirme them to be impes of Antichrist to belong to his spouse and throne the false Church And not to be those holy Ministers those christian Deacons which CHPâ—IST hath instituted to his Church Of Subdeanes or their office we reade not in CHRISTS Testament And as to those idle bellies those Prebendes we knowe not what to make of them Ministers of this Church yea ful Priestes they should be in that they are bownde to make 4. sermons in the yeere in their Cathedral yet are some of them Ciuilians as they terme them lay Persons But yt is no noueltie in the Church of ENGLAND For Ecclesiastical Ministers to exercise ciuile offices and likewise for ciuile persons to vsurpe possesse offices in the Church both of gouernemeÌ„t as in their Courtes abouesaid and of the ministrie of the worde sacraments as Prebeâ—des Parsonages and those not impropriate c. Of such Monkish secluding and gathering the Ministers of their Church into these Colleges Halles Cloisters we haue alreadie spoken As also of their idolatrous and false worship which they exercise Of the seueral rites ceremonies that these stalled bulles vse therin here to discourse were long tedious Or to staÌ„d to refute the vnlawfulnes of these Mother Cathedral Churches where Sathans throne is wherin sit his lieutenants these Arch Lord Bishops wherin are the Colleges of these idolatrous Priestes loyterers whose verie names being but recited the light of the gospel being but brought to their College Cloister doores is enough to discouer them of what stampe and broode they are Yea let this light of the Gospell be brought to the tryal of their ministrie ministratioÌ„ though nothing be said to them but they only put to approue themselues by Gods worde you shall see them discouer themselues of what kingdome spirit they are defending theÌ„selues with their nayles tongues smiting al such as thus call their doings into this question with the fist of wickednes and with the tongue of reproch as by their prisons bookes is to be seene The one being ful of poore persecuted christians in great distresse and miserie without any iudgment or help by lawe without any equitie mercie or compassioÌ„ shewed The other being ful euen in euerie leafe yea almost in euerie line of wicked sclanders accusations suggestioÌ„s blasphemies against these faithful seruantes of CHRIST their aduersaries Not approuing their ministrie worship and procedings directly by any one place of scripture though they be neuer so much vrged thervnto But if they haue no better defence their kingdome shalbe left vnto them desolate as their brethereÌ„ the L. Abbots Monckes Fryars and Nonnes are Al which might aswel for any thing I can fee or they can say haue bene reserued reformed and tyed to the saijng ouer this seruice book as these all being alike without warrant in Gods worde and therfore detestable accursed IT now remayneth that we take like sodaine viewe of the third sorte the seruile ministrie of the Church of England namely these Parsons Vicares Curates Hirelings Preachers Deacons These were blamed to Mr. Giffard to carye strange antichristiaÌ„ Names Offices also to haue as strange antichristian an entrance vnto their office administration in their office as also that their support maintenance is not such as belongeth to the ministrie of the Gospell In these poinctes we desired Mr. G. to approoue the ministrie of Engâ—and or his owne ministrie by the rules of CHRISTS Testament This if he had donne al controuersie had ceased and we yeilded Al this by his owne bare
conscience botchers these Preachers of the Gospell to winne and keepe credite with the world How zealous in some place tyme auditorie where they may be wel backed they wil seeme against some triffles as though they were of most precise and vnstayned conscience And againe how luke-warme colde and backward they wilbe in the same poyntes at an other tyme place and auditorie How strange to the poore that shal desire their iudgmeÌ„t of some poynctes especially of these But cheiflie if any haue espied more light then they would they should and doe but make question of their ministrie worship Church c with what exquisite sleights they will seeke to drawe them backe as ruÌ„ning too farre too fast before their guides with what poysoned cauills to quench their zeale and spirite to pleade for and defend their sinne and apostasie These thinges to dicusse or but to shew in perticular with their due circumstances would require a longe and lardge discourse yea no booke were able to containe all their diuelish deuises and delusions which euen fill that flying volume the Prophet speaketh of Sathan hauing his fordge of all mischeife continually going amongst them Al which their dealings euidently shew what kinde of ministers and preachers of the Gospel they are Which drawe the people vnto and with their preaching keepe them in this defection apostasie from the Gospell which keep the people from and will not leade them to the sinceare practize of the Gospell but with their schole learning drawe a veale before CHRISTS face that the people might not see to the end of his ministrie neither discerne what CHRISTES will is for any action of the Church or to examine by the rules of CHRISTES Testament any thing by publick auâ—thoritie established Yea we see and haue shewed how they drawe the people vnto and themselues administer by an other Leiâ—ourgie then Christâ— Testament which prescribeth an other kinde of administration both to themselues and to the whole Church in all thinges then CHRIST hath prescribed We see haue shewed how they hold all the people vnder this more then Babilonish yoke of these antichristian Prelates their Courtes c and stand themselues the marcked Ministers sworne subiects and bond seruantes of these their Lordes haue fetched their ministrie licence to preach and their whole administratioÌ„ from them how they are prescribed stinted limited censured silenced deposed by them how they haue submitted and betrayed themselues Church Gospell Christ to these enemies Also what merchandize they make of their prayers Gospel preaching sacramentes selling all and themselues to for money What trafique they make of their benefices how they come by them and part from them how they haue in all thinges gonne astray forsaking the right waye hauing followed the waye of Balaam of Bâ—sor that loued the hire of vnrighteousnes and are in all thinges so throughly corrupted as they are the most bitter pestilent enemies of the kingdome of CHRIST and of the sinceare practize of the Gospel Deuising to themselues their miserable followers daily new errors bye pathes as faste as the old wherin they haue walked are discouered as any that will take the paynes to examine by the rules of the Scriptures their bookes of discipline and new formes of reformation or rather those antient primatiue defections which they seeke againe to reuiue shall perceiue For mie part I am euen irâ—ked to raue in this bottomlesse abysme of their iniquities which the more they are looked into still offer more matter of reproofe euen without end Wherfore I eueÌ„ with wearines here cease furder to speake of their corrupt administration hoping that by this alreadie said at the least vpon due examination therof it may appeare to al men that this their whole administration and preaching of the worde is altogether as corrupt and in all poynctes rightly fitteth vnto their antichâ—istian office entrance It now remayneth that we hast to and ouer their maintenance THE maintenance of the ministri of the Church of ENGLAND is of these fower sortes 1. Either by lordly reuenues with their royal rightes ciuill iurisdiction Courtes baron tenancies c belonging thervnto 2. Or by fees and pollages taysed rauened in their spiritual Courtes for iudging pleading solliciting writing fetching vp sommoning 3. Or by gleabes and tithes 4. Or ells by annual set stipendes The first forte of these we haue alreadie shewed to belong to Princes to ciuile Lordes and persons and to be vtterly vnlawful and forbidden to the ministrie of CHRIST Mr. Gâ—F his liberall maintenance or the ordinance of the Church cannot mainteine them Neither will that worde Philoxenos which they so lardgly stretch interpreat carrie half this pompe To the second sort we affirme these Courtes Officers Iudges Aduocates Proctors Registers Purseuantes Sommoners together with all their functions the orders of their Courtes maner of iurisdictioÌ„ pleading c where all thinges are pleadable if not vendible for money where al causes euen the most foule finde their aduocates colours defence delayes for mony c Al these spiritual Courtes officers iudgments pleadings customes we finde diuelish antichristian and not to appertaine to the Church kingdome of CHRIST but to belong to the kingdome throne of Antichrist and of the Beaste And therfore may conclude that they are the reuenues of sinne not to belong to the ministrie of CHRIST The third kinde these tithes we finde merely ceremoniall to haue bene ordayned for and belonged vnto the Leuiticall ministerie vnder the lawe We finde them an inheritance of the Leuites An offering of the people Therfore they cannot in this maner by lawe by tyed to the ministrie of CHRIST be made an inheritance vnto them an offring of the people vnto them For if there be a chandge of the Priest-hoode theâ— of necessitie must there be a chandge of the Lawe No part of the ceremoniall lawe or of those shadowes can be ioyned vnto the Gospell ministrie of CHRIST they or any part of them caÌ„not now be reuiued or retayned without the denial losse of CHRIST And how is the ceremoniall lawe abrogate whilest these tithes are in this maner allotted by lawe vnto the ministrie of the Gospell as an inheritance to them as an oblation of the people eueÌ„ as in former tyme vnto the Leuites The Princes coÌ„mandement or the Churches decree cannot alter the nature of these tithes to make them either ciuile or lawfull God was the aucthor of this law he made it ecclesiastical Man can neither chandge the propertie or y e end therof to make that ciuile that God hath make ecclesiastical Kinge EZECHIA coÌ„manded reuiued this lawe it became not therbie ciuile A godly Prince coÌ„mandeth al the lawes of the first Table all the ordinances of Christs Testament shall they therbie be made ciuile and no longer ecclesiastical or Gods lawes The decree of the Church also alleadged by Mr. G. sheweth it ecclesiastical for the Church
and not from CHRIST we all with our bodily eyes see the Church of ENGLAND hath receiued them We see they beare not CHRISTS but Antichrists image marcke life power What then should hinder this assertion that they together with Antichrist their heade doe growe liue raigne stand and fal as the branches with the tree Should a revoulte diuision and schisme in a kingdome within yt self No this but hasteneth the Lordes iudgmentes the sooner to make it desolate Can this revoulte and schisme either transforme or reforme this ministerie Let their present estate iudge Should Antichristes changing his shape from his mysterie to his exaltation from his exaltation to his Consumption Or his Ministers transforming and masking themselues vnder shewes and visardes of righteousnes make them euer the better or hide and defend them from the light No all thinges when they are reprooued of the light are manifest The light of the Gospel shal discouer and abolish Antichrist As he rose by degrees so shall he by degrees vanish As he and his trayne rose out of the smoke of the bottomlesse pit Reuel 9. so shall they all goe into vtter darckenes euen thether againe The Beast and the false Prophet shalbe taken by him that rideth on the white horse and his holie armie these both shal aliue be cast into that lake of fire burning in brimstone The Lord himself hath spoken yt Reuel 19. NOwe let vs see what arguments Mr. GIFFARD after more then two yeeres studie hath brought vs to approoue his ministrie by He told vs erewhile that they were true Ministers of the Gospel Pastors Teachers had a true calling and ordination Nowe come his proues The ministerie of the Gospell vvhich bringeth the vvorde of faith and reconciliation betwixt God and the vvorld is the true ministerie of CHRIST for the Diuel and Antichrist ordaine no such ministerie Nowe the ministerie of the Church of England doth bring no vvorde nor doctrine but the sacred Scriptures yt preacheth faith in God through CHRIST and the doctrine of repentance deliuering the holie Sacraments as seales to confirme the same Let all the schismaticks of the vvorlde barck c. I am lothe to take Mr. GIFF. in a Parologisme at the first where reasons are so geason lest hereafter we haue no more especially lest we haue more varyance about the forme then about the matter in this yet when he shall haue reduced it to right forme he shall then but haue beggâ—d that which we demanded and still looke that he should prooue vzt That their ministrie is the true ministrie of the Gospell This because euerie true ministrie of the Gospell is in some office vnto which office there must needes be a true and lawfull calling therefore we desired him to prooue their ministrie in the office entrance c by the scriptures Mr. GIFF. giuing vs his bare worde that they are Pastors Teachers making no proofe thereof quite ouerskippeth their office and entrance and prooueth them Ministers because they doe administer As if a priuate person should reason thus I haue knowledge of the lawe I administer true iustice and iudgment Therfore I am a true Iudge a lawfull Magistrate Doth he thinck that this reason wil excuse this vsurper either before God or his Prince If he then wil haue anie better speede let him prooue his ministerie directly and plainely by the scriptures first in the office he chalengeth then in his caling vnto his office as al the Apostles and true Ministers of CHRIST haue donne and ought to doe And then if he can iustifie his administration and be founde faithfull he shall haue praise with God and man Otherwise by this balcking and begging that he should and hath bene so often vrged to prooue he but manifesteth his weaknes and forgerie in those poynctes and but to loseth as many of these preposterous argumentes as he bringeth Yet that he be not too far conceipted or any other deceiued with this argument against his next booke we giue him to wiete That the second part of his argument is a false and impudent assumption The Church of ENGLAND bringeth and emposeth an other worde and other ordinances then the holie scriptures as that deuised abhominable Leitourgie their idoll seruice-booke the rule and foundation yea the verie matter substance of their publick worship and administration their popish superstitious ceremonies and trincketts their vngodly and antichristian ordinances ministrie and gouernement To all these abhominations they ioyne or rather subiect and abuse the Gospell And therfore preach not faith in God nor CHRIST neither the doctrines of repentance truly and sincerely but denie God in their workes and CHRIST in his offices They beare the yoke of Antichrist drawe all the people vnto them souder them euen the most wicked impenitent in their sinne and iniquitie with their prayers preaching and sacramentes Not suffring any to forsake these seene sinnes and abhominations or to come vnto CHRIST but drawing and holding all the land vnder the wrath of God c. NExt he by the way maketh a learned apologie for y e dumbe Pastors of the Church of England his bretheren against whom if yt be obiected that their ministrie is not the ministrie of reconciliatioÌ„ because they cannot preach the Gospel He here setteth downe a learned note by way of two rare distinctions We must first he saith distinguish betwixt the ministrie the Minister The man may be of the Diuel and yet his ministrie of God Then we must distinguish betwixt the function yt self and the execution of the same As when the office is laide vpon one that cannot preach the function it self is entire the defect only in the execution therof Therfore the ministrie of the Church of England is the ministrie of the Gospell though some doe not and others cannot preach Sure this is so subtily contriued as men of meane iudgmeÌ„t capacitie shall neuer be able to perceiue how it is or may be brought about The first Distinction is graunted so the sinne of the Minister be secrete or not such as disableth him to the ministrie But what of this may any open vnworthie or insufficient person be a Minister Or is the ministrie of such a one good acceptable Ther is no such consequence from hence to be gathered To the second in like maner it followeth not because we may distinguish and put difference betwixt the office yt self and the execution of the office that therfore any office of the Church may be giuen to anie open vnsufficient or vnworthie person Or if yt be that the ministrie of such a one is good or acceptable For the calling of the Church cannot enhable such open insufficient to the ministrie whom God refuseth or make acceptable that ministration which God disaloweth Nowe then these dumbe Pastors that cannot preach are apparantly insufficient and incapeable of that office therfore no calling of men can make them true and lawfull
of his booke he repeateth out of Augustine â—poli sui for populi sui This I mention as sory to see the defendor of this false Hieratchie so emptie to leauâ— sounde doctrine and thus to trifle if he had bene at the print it should haue bene ameÌ„ded it seemeth Now to the doctrine gathered of this word Coh Mr. GIF would invert the words in his owne sense thus that where I said the Lord did not coÌ„mand to say the same words but the like that is according to those directions of doctrine he gathereth that I should affirme yt vnlawfull to vse those words at all yea that thâ—y might not vse all or anie of these words at anie tyme. Whether this be a Christian interpretation of my words or no I leaue not only to all mens but chieflie to his owne conscience to be considered Yet he still couertly persisting in his error produceth a place of Scripture where the word Coh as he thinketh is vsed for the saying of the verie words Exod. 3. The Lord said to Moses Thus shalt thou say vnto the children of Israel EHEIE hath sent me vnto yee moreouer God said vnto Moses thus shalt thou say vnto them The God of your Fathers c. According to Mr. Grenewoâ—ds interpretation saith he Moses is not coÌ„manded to say those words but the like True he is not here bound to this certeine number of words or the same words If then they should say vvhat is his name that hath sent thee he may not say EHEIE hath sent me because God said Coh c. Now Mr. GIF sheweth himself a shifter I did neuer hold it vnlawfull to vse anie wordes of the scripture as need required it is your sclander vvhere you haue in all your bookes affirmed we hold it vnlawfull to say thy kingdome come or vse anie phrase of scripture to right vse your vvoeful vvrasting of the tongue for vntruthes vvil tourne to your further iudgment I proued only by the word Coh which signifieth after this maner that God coÌ„maÌ„ded not the very certaine number of words to be said And vvhere I sayd the word Coh was so vsed in all the Prophets when they say Thus saith the Lord to this end that neither the holy Ghost had registred al their verie wordes they spake nor that they were tyed to the prescript number of words he would haue it thought I should hold those words which are recorded nâ—t to be the words of God which vvrasting of my vvords is but his emptie quarreling to turne away this firme doctrine namely that God did in those formes of prayer mentioned by him prescribe the somme of their blessings petitions vvhervnto they ought according to their seuerall occasions vvithin the limits of these doctrines frame their suites and desires and did not tye them to a certaine number of words Now he finding himself pressed in that all his proofes are at once brought to be vveapons against him rather theÌ„ vvarrant It being prooued vnto him that those formes are repeated in other words in other places and that the Priests vsed other in blessing the people as Eli blessed Hanna also that the Apostles vsed other vvords in prayer and neuer that verie forme and number of vvords he playnly denyeth that our question vvas about the bynding limiting to the verie vvords by commandement and saith our question vvas vvhither it vvere idolatrie to vse those prescript phrases or no. Thus the man is fled not only contradicting all his writinges making voide his proofes but granting as much as I affirmed vpon the word COH hath gyuen mee the whole cause against his wil For if these places wil serue to proue an apportioning by number and stint vpon commandement then Mr. Giff. hath no profe for his Collects no though these had bene so yet his patched broken mass-booke shoulde haue bene far from comming in place of true prayer But that this is a popish dreame to think in prayer they were bound to some certeine number of words saying ouer it was also coÌ„uinced vnto him by the Greeke word houtos where Christ commandith his Disciples saying VVhen you pray pray thus Our Father c. Which word thus Math. 6. 9. singnifieth after this maner or according to this forme rules and instructions for if the commandement shoulde goe to bynde vs to the very words then this word when you pray would bynd vs neuer to vse other words for the text saith wheÌ„ you pray say thus To this he answereth that respecting the rules for matters when is as much as wheÌ„soeuer you pray because we may not depart from those matters coÌ„teyned in those general petitious But in words it is not so there We must consider to distinguish c. Wel hath he not lost himself and still against his will yeilded the matter namely that wee are not in these formes of prayer bound to the verie words saying ouer and that y e holy Ghost did neuer by commandement stint or limit vs to anie words in praying which in deed is common with inchanters And I take it he will easily yeild me this point for if he remember Augustine to teach that then we pray that prayer which Christ taught his Disciples wheÌ„ our prayers are grounded vpon those doctrines and instructions or to that effect And Calvine to to say the Sonne of maÌ„ would not prescribe vs vvhat vvords vve must vse in prayer he should haue put vs to lesse trouble So that besids his mass-booke vvas neuer prescribed by the Lord himself or vvarrant of his word he seeth it vnlawful to apportion limit stint as by measure and vvaight certeine members of vvordes sentences c in prayer As for his examples of the Psalmes I refer to my former answere namely that praying is one thing and singing a psalme an other Now then vve haue heard that reading is not praying or any help to pray in the instant action of praying vvhen we should powre forth our owne hearts to God Also that it is vnlawful to bynde man to numbers of vvords of sentences in praying Let vs come to the first generall argument vvhich is this No Apochripha must be brought into the publick assemblies for there only Gods word and the lyuely voyce of his owne graces must be heard in the publick assemblies But mens vvrytings the reading them ouer for prayer are Apochripha Therfore may not be brought into the publick assemblies eyther for lawes or vvorship Here hee finds fault vvith the vvorde Apochripha although it hath bene an antieÌ„t vvord in this sense and now published in their Bibles to distinguish other vvrytings from the authentick scriptures vvilling mee to goe to the matter yt self drawing by firme conclusioÌ„ that nothing is to be allowed any place in the Church which is not y e perfect rule yt self in writing or without errour vttered in speach and he wil yeild This I did proue vnto him by an Argument hee was not able to answere and did
leaue out the word Apochripha thus Only the Canonical scriptures lyuely voice of Gods owne graces are to be brought into the publick assemblies for doctrine prayer But mens writings or Collections are neither Canonical scripture nor the lyuely voice of Gods graces in such as he hath appointed to speak in y e publick assemblies Therfore no mans writing may be brought into nor imposed vpon the publick assemblies for doctrine and prayer Now where he cauilleth about the perfectnes of the rule absolute perfectnes of the graces it doth not help him For the word of God being of necessitie by the lawe and ordinance of God to be read in our owne language I trust he will not denye yt to be the written word of God for the vnperfectnes of the translatiō being to the best search the Church can make skanned by the original tongue and stil amended or at least the Church no further bound to yt then yt shal be found to be the perfect rule so likewise the lyuely voice of Gods graces are not for the imperfectnes to be excluded being Gods appointed ordinance neither is anie fault in the translation to be allowed and errour in doctrine or prayer are presently to be admonished repented of Mr. Giffard then must denye the Bible translated into our owne language to be the Canonicall Scriptures and denye the lyuely voice of Gods lawfull officers and such as are therevnto called in doctrine and prayer to be the manifestations of the spirit and vtterance of Gods graces for the assemblie or els grant the proposition firme And if hee can put dead mens writinges into the place of either of these I will yeild In the meane time I hold such translations to be the worde of God and by Gods ordinance put into our owne language to all our knowledges retayning y e words of God which word the lyuely vse of Gods owne graces in the mouth of such as he therevnto appointeth are only to be brought into the publicke assemblies for prayer and doctrine for God hath cōmanded these vnto vs as his owne ordināces in his assemblies and no other means wherby either God speaketh vnto vs or his people vnto him in the Congregation To this all the scriptures beare witnesse the word is always firme confirmed with miracles from heauen and cōmended to vs by Christ the Prophetts Apostles to be the foundation Canon light lanterne c the graces of the Spirit gyuen for the interpretatiō prayer doctrine c. CHRIST is ascēded vp into heauen and hath giuen giftes vnto men to serue their tyme minister in their place in this house These graces stil renewed not only in those called of God in this seruice for their dayly administration but newe workmen thrust forth into this haruest as the Lord of the house disposeth which graces of his Spirit are compared to two oliue branches which emptie out of themselues thorow two golden pipes Zacharie 4. 12. And to seuen thunders which vtter their voices that cannot be written Away therfore vvith your patched mass-booke yt may neither stande for a foundatiō in Gods house nor for the lyuely voyces of these thunders you make yt a monstrous Idoll by putting yt in either of these vses yet you will make yt serue for both Wee haue nothing to do with your matters of order as you vnderstand that order for tyme place wee reason of the spirituall action yt self when wee entreat of y e meanes whereby God speaketh to vs and appointeth vs to speake vnto him Wee can cast out the errours in the translation or doctrine or prayer and yet retaine Gods vvorde in our owne language and the liuely voice of his graces in the assemblie When you can do so with your deuises and newe hatched Leitourgies wee will giue eare vnto you and them till then wee thinck of your counterfeit playes and pleas for your Idolls and detestable sacriledge and high prophanation of Gods ordinances with Iannes and Iambres to resist the truth Paraphrases wee hold to be mens writinges and expositions and not the word of God nor the liuely voice of Gods grace of interpretation or prayer therefore to be excluded this place of seruice vnto God Thus you see the further you wrastle the further you make your wares the best of them odious to euerie godly conscience You say I deceiue the simple by gyuing them one crabbe amongst many apples but you may behold your best apples such as the holy Ghost hath foretold vs Reuelations 18. to be entisements to euil It is well you will grant my Propositions so sound and I would wish if such be Gods wil they might be better favoured Nowe because I wil not stand either repeating or contending about Syllogismes I will take this much yeilded of your owne conclusions which is as much in effect as I haue affirmed where you teach me thus to reason No mans writings are the vndoubted truth of God but haue errours and imperfections therfore men cannot further ground vpon them then they be consonant to the Canonicall scriptures Againe The Church is builded vpon the foundation of the Apostles Prophets therfore our faith is not to rest vpō mens writings Wherevpon doth necessarily follow that if mens writings may not be builded vpon nor rested vpon howe should you dreame it lawfull to impose them for lawes vpon the publick assemblies or to haue them there read to beare rule as the wordes of God And this you confessed in an other of your writings that God spake vnto vs out of his vndoubted worde or by his owne word If then God speake not vnto vs by mens writinges that be of priuate interpretation in the assemblie nor that they can be made groundwork to buyld our faith vpon or to rest assured vpon yt will be granted I hope that they are not to be imposed vpon the publick assemblies as lawes and rules but left to euerie mans priuate vse in their libertie as they wil answere for themselues what vse they put them to and whither they doe not prefer them before the booke of God or preiudice themselues by them This first poinct is then plaine That only Gods vndoubted worde is to be imposed brought in and maintayned in the publick assemblies as lawes and rules no other vvritings being authentick or Canonical But here Mr. GIFF. doth in effect affirme that the word of God yt self is not authentick or Canonical except in the Hebrew or Greeke Copie Wherein he goeth a litle beyond the Papists that wil yet allow the vvorde of God in latine And if it shoulde be defended that the vvorde of God vvere not the vvorde yt self that vvee haue in our owne language it wil follow that no mā could haue assurance of faith except he vnderstoode both Hebrew and Greeke yea be able soundly to interpret the scriptures in both If the translations be so far mens vvritings that yt ceaseth generally to be the vvord of God that
also yet you wil hold no part of that execrable Idoll good The Papistes hange the first wordes of the Gospel after Iohn about their necke for manie purposes shall we not saye that this or their Agnus Dei are abhominable Idolls therfore Coniurers vse diuers Psalmes and scriptures in their magical incantations diuers Collects with as litle euill as most of yours shall we nowe allowe anie part of their Coniurations are they not altogether accursed The Scriptures then we see may be abused yet no way iustifie anie part of the wicked action or naughty thing to which they are applyed The Scriptures are holy good of themselues yet when they are thus violently rent dismembred constrayned peruerted abused ioyned to these idolatries they no way iustifie any part of the vvorship but make the whole more execrable We can saye then that those Scriptures vvhich you thus prophane and abuse to your idolatries aboue-said as your idoll feastes and all your idol vvorship and ministration are in their due place true vse holie reuerend gratious But vvhen they are abused peruerted and ioyned to patch vp this idolatrie they make the whole the more execrable All the Scriptures then of God are holy pure and all the whole Masse-Booke and English seruice-Booke and euerie part therof are detestable Idolls All which Idoll and euery part therof vve can condemne and yet preserue the sacred maiestie and aucthoritie of the Scriptures All this your festered conscience blasphemous mouth could to your furder iudgment confesse in our name though Sathan that speaketh in you by and by sought to quench it by deriding our holie suffrings Our baÌ„des vnto vs are comfortable glorious vnto God and shal rise vp and be produced in iudgment with this idolatrous murderous generatioÌ„ of your horned cleargy But now to the Scriptures be you alledged If you were demaunded where you learned to mumble ouer that Scripture by you falsely caled the Lords prayer fiue tymes in your Morowe-Masse and to vse yt at all assaies to to saye yt ouer the sick ouer the deade ouer the weomen in Churching ouer the marryed c should not your holie Father the POPE be founde the aucthor of all this Also if we should aske you where you reade and how you could proue that blasphemous Article of your faith That CHRIST discended into Hel what scripture could you shew or alleadge for yt Thus are euen those thinges wherof you glorie tourned to your shame if so be that you could be ashamed of anie thing Yet howsoeuer you maye harden your heart and your face against the manifest truth by this sleight discussing of your worship doctrines and administration euen by this litle which is alreadie said all men may discerne what kinde of ministers blinde guides you be Also anie that had but once seene the Church of Rome might easilie by the â—â—ea-spotts freakes you speake of knowe her daughter of England at the first blush For as the Mother such the Daughter is in al her limbes features and proportions Hetherto we haue spoken of some odious fowle faultes and errors in perticular founde in this their worship or Leitourgie the furder examination wherof and searche of the rest that remaine we leaue to the furder diligeÌ„ce of others And nowe touching this their seruice-booke and Leitourgie in general this we saye 1. IN that they presume to giue and enioyne their prescript wordes in praier they take the office of the Holie Ghost awaie quench the spirit of the ministrie and of the whole Church stop and keepe out the graces of God thrust their owne idle deuises vpon the whole Church yea vpon GOD himselfe whether he wil or no 2. IN that bie their Leitourgie they prescribe what and how much to reade at Morne to their Mattens at Eauen c teachinge the Church and ministrie to pray by nomber stint and proportion it is not onely popish but most friuolous and vayne disgracing and not instructing the Church and ministerie 3. IN that by this their Leitourgie they prescribe vnto the Church what Scriptures publiquelie to reade and when to reade them as these Chapters and Psalmes at their mattens before noone those at after noone c On all the dayes that they haue publique meetings and seruice through the yeere and soe from yeere to yeere They therebie take from the Church the holie and free vse both of the Scriptures and spirit of GOD. They therbie conceale and shut out of the Church a great part of GODS holie worde which they reade not As also abuse without order those scriptures they enioyne to be read 4. IN that they shread rend and dismember the Scriptures from the holie Order and natural sense of their context to make them Epistles Gospels Lessons select Psalmes to their festivals and Idol worship aboue-said They most heinouslie pervert and abuse the Scriptures to the high dishonor of GOD their owne feareful iudgment 5. IN that they bring in and commaunde the Apochrypha writings to be publiquelie read in the Church They both mainetaine and publiquelie teach the dangerous errors therin contayned to the poysoning and subverting of the faith of the Church They thrust these deuises of men into the place of GODS worde causing the people therebie to reuerence and esteeme them as the holie Oracles of GOD of like aucthoritie dignitie and truth and to resorte vnto them to builde their faith thervpon and therbie they bring in an other foundation into the Church besides the high iniurie donne vnto GOD therbie 6. FInallie in that by this their Leitourgie they bring in erect and enioyne a new strange kinde of administration as is aboue proued in the perticulars They make and erect a new Gospel and so must needes also erect vnto yt a new ministrie For the ministrie of Christ is only bounde vnto and wil onlie administer by Christes Testament wherein they haue a most perfect Leitourgie for the whole administration of his Church Therfore this present Leitourgie and ministrie of ENGLAND are by al these reasons in general and perticular founde and proued at once to be counterfeite vngodlie and Antichristian His wide friuolous Parenthesis from the 17. page of his booke vnto the 47. touching read prayer and prescript Leitourgies we leaue to be discussed and refuted by an other to whose writinges we referr the Reader Leauing Mr. Giffard and the whole Church of ENGLAND touching this first pointe of their worship to be compassed about with the sparckes and to walke on in the light of the fire that they haue kindled Yet this to them of our hand they shal lye in sorrowe THE SECOND PRINCIPAL TRANSGRESSION IS THAT the prophane vngodlie multitudes without the exception of anie one person are with them receiued into and retayned in the bozome and bodie of their Church IN Mr. Giffard his former answere vnto this Transgression he then not being past al shame confessed That the most Churches in England want godlie