Queenes that have formerly persecuted ād destroyed the church their harts shal be turned by the power of Gods word to be lovers and preservers of the Church ād the other place Revel 17.16 proves that Kings shal make that whore desolate etc. not by their tēporal authority or sword as some say that make more shewe of religiō then you do although thēselves be now persecuted yet if kings were of their mynds would be as cruell as you for they maintaine the same thinge but by the spirit of the lords moueth the brightnes of his cominge 2. Thes 2.8 For this kingdome of Antichrist shal be destroyed without hand Dan. 8.25 onely by the everlasting gospell the true armor indeed wherewith the witnesses feight against the Antichrist As the Kings Ma tie acknowledgeth Apol. Pag. 93. A. You are so stiffe against vseing off outvvard weapons in Church matters did not our Saviour Christ make a vvhipp of smale cords vvhipp the byers sellers out of the Temple And vvhy may not wee followe his example C. In this and many other actions of Christ our Saviour wee are to consider him as the fulfiller and ender of the law as in the actiō of the Passover sending him that was clensed of his Leprosie to offer to the Preist the gift that Moses comaunded in which thinges wee are not to ymitate him for by him the Ceremonies are fulfilled and abolished and the everlasting gospel established in the which wee are to walke and it were more then foolish to reason thus Christ whipped wicked Men out of Gods Temple made with hands with whips made of cord therefore wee may whipe wicked Men out of Gods Temple made without hands with whips made of cord There is a whole some doctrine to bee collected from the Tipe to the Truth as thus Christ drive out wicked Men out of the Temple made with hands by a carnall or worldly whipp so Christ by his people must drive wicked Men out of the Temple made without hands by a Spirituall whipp evē his word which is called a whip or rode Revel 2.27 and Psal 2.9 so is excomunication 1. Cor. 4.21 An. Iff fredome off Religion should bee granted there vvould bee such devisions as vvould bread sedition inovatiō in the State C. Thus when your shewes out of the scriptures are answered then you runne to conceits and ymaginations of sedition innovation and the like thinkeing thereby to diswade Princes and ali t◠at are in authority there from knoweing els your kingdome of iniquity would fal But that it may appeare to all that you deale deceitfully herein let vs consider first the scriptures secondly behold the successe of suffering of of Religion free in other Counries And first Christ our Saviour who is that Prince of peace Esa 9.6 not of sedition hath taught Mat. 10. and Luk. 12. That he came not to send peace on the Earth but debate to devide Fyve in one house two against three three against two the Father against the Sonne c. And a mans enimies shall bee they of his owne housholde And his desire is that the Fire of such sedition should bee kindled where wee see this Prince of peace putteth difference in Religion by preaching his Gospell which some receive as the savour of life vnto them others refuse it and so become enemies vnto the truth and witnesses thereoff as they did to Christ Iesus himselfe and his Disciples and as you do to me and others Secondly behold the Nations where freedome off Religion is permitted and you may see there are not more florishinge and prosperous Nations vnder the heavens then they are I. The convocation of Bishops and the rest have made a Canō that whosoever shal affirme that the Kings Ma tie hath not the same power in causes Eccleciasticall vnder the Gospell that the godly Kings of Israell had vnder the law let him be excomunicate Ipso facto C. Yes they have so In the beginning off his Ma ties raigne when they had got him sure vnto them of the which they so much doubted as with my owne eares I heard some of their cheife followers say whē his highnes was comming into England Now must steples downe wee shall have no more high commission with lamentation they spake it then they made this Canon because their consciences are convinced that they stand onely by his power and if his hand bee turned their Spirituall power of darknes falleth to the pit of darknes from whence it came and whether it must go there being never so much meanes vsed for the supporting off it for the stronge Lord hath spoken it Revel 18. As for their sending Men to Hell as they suppose with their ipso facto excomunications iff they had no stronger weapon for the supporting of their Kingdome it would stand but a short space If Israell now were of this world as it was vnder the lawe then they said somethinge but iff it bee not of this World as it is not Ioh. 17.14 Then the King is not off this world for when this King came the worldly Israell knewe him not I. I see evidently that al are but cavels and that no mortall Man can make any Man offer Sacrifices vnder the new Testament vntill he bee a beleever and converted for he must bee in Christ before he may offer sacrifices for in Chri onely the Father accepteth vs but what say you have they not power to compell Men to come to the place where the word is publiquely taught that they may be converted C. Wel then you see that the example of the kings of Israel who had power to compel thē to sacrifice or to cut them of applyed to earthly Princes is gone as a meere doctrine of man ād not of God And for compelling mē to heare that they be converted wee can learne of no better then of him who if wee heare not wee shal have a dreadful recompence He had al power in heaven and in earth for converting soules givē vn-him and sent his Disciples as his Father sent him Ioh. 20.21 Charging thē that whē they should come into a City etc. if they would not receive them nor their word to shake of the dust of their feet for a witnes against them saying it should bee easier for Sodom Gomorah in the day of judgmēt then for that Citie or house And so th-Apostles went from City to City accordingly Here was no Temples made nor worldly power to compel al to come vnto them to heare the word off the Lord but they comaunded to goe from City to City and from house to house I In those daies the Magistrats were vnbeleevers but the question is where Magistrats be beleevers C. Christ had al power needful for that worke if Magistracie were a power needfull for that worke thē Christ had not al power magistracy is Gods blessed ordinance in it right place but let not vs be wiser thē God to device him a
Church that Christ hath appointed to vsed of his as also of their ministery is it therefore Chri Church and ministery They vse also the same washing water and words in baptizing their bells that they use in their baptizing their Infants is it therefore Christs baptisme If aÌ„swere be made bells are not to be baptised I answere no more are the seed of wicked persecuters by our opposites owne confession Iff this were any thinge you should see what will followe the baptisme of Rome is Christs baptisme because they use water and these words So if any vse water and these words as the Iewes or any other of Christs adversaries as the Papists are there is Christs baptisme consider this and see what truth there is in it A. Though the baptisme of the Chu of Rome should bee â—ought yet the baptisme of the Church of England may bee good in that there bee many thousands that were never baptised in the Church of Rome C. I answere that the first beginning off the Church of Engl was made of the meÌ„bers of the Chur of Rome as is apparant in the dayes off King H. the 8. and afterwards in the beginning of Q. Elizabeths raigne after Q. Marys death and so contynueth vnto this day and the long contynuance of it maketh it not aproveable aÌ„d the Papists theÌ„selves did the ProtestaÌ„ts prove if they have or hold any other baptisme Church or ministery then that they have from them aÌ„d shewe it and they wil recant Besides the baptisme now practized in the Chur of England is no better no otherwyse then that of Rome For the Chur of Rome baptizeth al the Infants of the most wicked that are in hir dominions and so the Chu of England baptizeth al the InfaÌ„ts of the most wicked that are in the kings Ma ties dominions and of this timber are both these Churches buylt and therefore wee may truely say as is the Mother so is the doughter And as they are in their first buylding so are they in the most of their lawes Lords Law-makers Courts aÌ„d thousaÌ„ds of their abhominations in so much as it is playne enough the latter is the very Image of the first vnto which whosoever submitteth or obeyeth or maintenieth their baptisme or any other of their humaine trash he shal be tormeÌ„ted in fire aÌ„d brimstone for evermore aÌ„d shal never have rest day nor night Revel 14. therefore in Gods feare cast away that cursed actioÌ„ of washing where was neither Chr disciple administring nor his Disciple vpon whome it was administred nor Christs body or Church baptized into and obey Christs voice in becomeing his Disciple aÌ„d to his Church that you may be baptized by his Disciple and be made a member of his body or Church This onely is Christs baptisme and of him acknowledged and ought to be off al his Disciples and the contrary to be held accursed and in no sort mainteyned or kept I. It is obiected that we must cast away that which is mans ordinance and reteine that which is Gods ordinance namely washinge and water and words C. I deny that any thinge in that action was Gods ordinance or appointment what truth is there in this to say that because God apointeth water and washing and words in his baptisme therefore howsoever water and washinge and these words are vsed that is Christs ordinance I confesse water aÌ„d washinge aÌ„d words are Gods ordinance being vsed as he hath comaunded the which I acknowledg must bee held but this vse of theÌ„ or action forespoken off being not the vse of theÌ„ or action appointed off God as the adversaries confesse is to bee cast away as execrable I Further it is obiected they repent of that which is evil and reteyne that which is good C. For the better discovering of this deceit let vs consider what is the evil then coÌ„fesse aÌ„d that they repent of say they an vnlawful persoÌ„ performed an vnlawful action vpoÌ„ an vnlawful person this is the evil Now this is the questioÌ„ whether this actioÌ„ thus vnlawfully performed may be kept and yet repented of The scripture teacheth that not onely confessing but foresakeing sin is repentance Pro. 28.13 CaÌ„ a theife that hath stolne goods repent thereof to acceptance with God and not make restitutioÌ„ to the party wronged being in his power or haveing ability to restore I would knowe how this wil be maintayned for the one is a greater theft theÌ„ thother I. It is further obiected that Ieroboams followers had no right to circumcision in their ydolatrous estate yet such as were circumcised in that estate were not afterwards circumcised when they came to repentance C. It is there foregery so to object for either they had right to circuÌ„cisioÌ„ being true Isralits although in transgression or els none had right to circumcision in the world no not Iudah For what caÌ„ be said but that because the ten Tribes were in rebellioÌ„ against God therefore they had no right to circumcisioÌ„ may not the same be said in as high a mesure of Iudah was Israels sin halfe so great as Iudahs If it bee said that Israel forsooke the place of Gods worship the teÌ„ple so did Iudah to worshipping vnder every Grene tree and Grove and high place whatsoever caÌ„ be said of the one as much may be said of thother This is a meere deceitfull forgery raised vp by Sathan in the harts of his false prophets to deceive theÌ„selves and theÌ„ that shal perish if they repeÌ„t not in that they receive not the love of the truth but beleeve these lyes and have pleasure therein concluding froÌ„ this false ground that because the Isralites in transgression were circumcised and after comeing to repentance were not circumcised againe so Egiptians Sodomites and Babilonians never haveing bene Isralites baptized in the Synagogues of sathan are not to be rebaptised as they cal it there being no comparison betwixt the persons th one being true Isralites acording to the flesh Gods people to whome by Gods appointement circumcision aperteyned aÌ„d who should have increased their transgressions if they had not performed it and thother true BabiloniaÌ„s Gods adversarys vnto whome God threatneth his judgments for takeing his ordinances in their mouethes or hands I. I see indeed there is no true proportion betwixt the persons in circumcision and baptisme for the one were the persons appointed of God to be circumcised which circumcision taught them the forsakeing of their wicked waies and bound them to the observation of the law Gal. 5.3 And they had no cause to repent of that their action thither are not the persons appointed of God to be baptized but sinned in that their action and must repent thereof by your opposites owne confession But if this be granted this question ariseth who shal then baptize after Antichrists exaltation C. For answere to this there are three waies professed in the world one by the Papists and their several successors professing succession froÌ„ the Pope and his
must be the third namely life and salvation by Christ C. Wel then I demand hath the fleshly childr 〈…〉 of the faithfull more previlege to life and salvation then the faithful themselves I. No I think it cannot be sayd C. Wel then I affirme that the faithfull have right to this covenant of life and salvation onely upon their repentance and faith and not otherwise so have their children not otherwise except you wil say they have greater previlege thē the faithful or els that they shal have life salvatiō by their parents faith or els that they have right and title to it whether they repent and beleeve or no. If any say they have right and title to it by Gods promise I answer God hath promised life and salvation by Christ to none that are vnder condemnation but onely by repentance and faith let any shew the cōtrary if they be able If any say as some foolishly have done being vrged that it is the covenāt of the visible church what covenant is that but the covenant of life and salvation made to the faithfull Christs body and Church And therefore seeing they are so confounded herein some teaching one thing some another some that infants have neyther faith nor repentance but by vertue of the covenant made to their Parents Others teach that repentance and faith is to be performed of every one that is to be baptised that infants may repent and beleeve by their suerties till they come to age themselves seeing I say they are thus confounded herein having nothing in Christs perfect testament onely some shew of a forged consequence and also that they agree not among themselves Let vs take heed of prophaning the Lords holy ordinance administring it where he hath not cōmaunded Many other things might be sayd but this may suffice seeing much is already written more may be ere long knowing they have nothing to say but their severall conceits I. But what doe you then hold of infants C. That they are innocents as Christ teacheth Mat. 18.3 c. 19.14 c. 1. Cor. 14.20 that they have no knowledge Deut. 1.39 Ionah 4.11 that God speaketh not to them requiring any thing at their hands Deut. 11.2 Mat. 13 9. Rom. 7.9 1. Cor. 10.15 and therefore they have not sinned seeing sin is the breach of Gods law 1. Ioh. 3.4 Rom. 4.15 I. Then you hold they shal be saved C. Wherefore should they be condemned I. For that originall sinne they have received from Adam C. Well It is not my purpose now time wil not serve to answere all the objections that are made in this matter In short I trust to cutt downe that conceit that any infant should be condemned as thus I demaund of you did any of Adams posteritie fall deeper in that trāsgression then he himself I. No I never heard it affirmed but as deep as he C. Well out of your own ground you shal be convinced Did God ever purpose or declare that Adam for that transgression should goe to hell consider it well before you answer I. No for from eternitie he purposed that Christ should be betwixt that syn and condemnation C. You say true then for that sin God never purposed to condemne Adam to hell if not him for that why any of his posteritie for that Let this be considered it is your owne ground Further I say and that without contradictiō it was never Gods purpose that any should go to hell but for refusing Christ This is condēdation that light or Christ is come into the world and men love darknes better Ioh. 3.19 and Christ will condemne the world of sin because they beleeve not in him Ioh. 16.9 I. I cannot contradict you in this I will better cōsider of it but I pray you what hold you then of Predestination C. If you conceive the former you may see what I hold namely that before all beginings it was Gods purpose or predestination that saltiō should consist in the receiving or beleeving in Christ and cōdemnatiō in refusing of Christ He that will not beleeve shal be damned Mar. 16. 16. and not otherwise I. Then you hold that God hath predestinated some to be saved and some to be damned C. Yes as I told you namely the receivers of Christ to be saved and the refusers of Christ to be damned but that God hath predestinate or appointed some to the meanes end namely to be wicked and to be damned is the most blasphemous conceit that ever Sathan foysts into mans hart or braine A. But are men left then to their owne free will C. What doe you meane by free will I. Abilitie of our selves to do good or evill C. You say well that truely is freewill To do evill and to resist Gods word and spirit wee have freewill or power of our selves Act. 13.46 7.51 But to do good or to receive Gods word or spirit wee have no power of our selves God worketh the will and the deed herevnto Phil. 2.13 wee are both begotten againe of God by his aboundant mercie in Christ to that heavēly inheritāce kept by his power through faith unto salvation 1. Pet. 1.3 4.5 so that nothing apperteyneth to us but shame to him onely apperteyneth the glory for our life from death for our preservation therein I. How comes it then that some do beleeve and some do not C. That any do beleeve I have shewed you the cause without the which none could beleeve namely Gods mercy in Christ in quickning vs that were dead by his powerfull lively word spirit that some do not beleeve the cause is they having freewill to do evill to resist Gods word and spirit vse the same and so do not beleeve That any beleeve it is thus Gods mercy that most beleeve not the cause is not Gods but their owne wicked resisting will I. It is sayd that the reason why some beleeve not is because God doth not effectually call them as he doth the other for if he did they should come C. This saying is partly blasphemous partly ignorant blasphemous in that it lyeth the cause of their not beleeving on God in that he effectually calleth them not maketh God a dissembler in his word who saith as he liveth he would have it otherwise ignorāt it is in that such persōs as so say know not Gods work in creating man for if God had made Adā otherwise then he made him eyther vnchangeablie good or evill he must have made him eyther a God or a Devill for if he could not have resisted God by his creation then what was he but as God vnchangeable and if he could not have resisted the Devill by his creation what was he but a Devill vnchangeable or if he could not have resisted God in eating the forbidden fruit how could God have manifested his mercie to him in Christ or if he could not have resisted the Devill therein how could God justlie poure out
meanes for the publishinge of his gospell which he that had all power had not nor hath comaunded Magistracie is a power of this world the kingdome power subjects and meanes of publishing the gospell are not of this world A. A Goodly thinge indeed that Men must go about the Countrie to preach C. In your estimation it is base and contemptible your pompe and pride will not beare this it is more ease for you to hunt after promotion till you come to the highest in getting to be cheife Bishop of Bishops within these dominions and then cometh your fall full lowe iff you repent not but the wisedome of God hath appointed the cheifest Officers of Christs Kingdome even the Appostles thus basely to go vp and downe to and fro to preach his Gospel yea that worthy Apostle Paul preached this gospel night day with many teares openly throughout every house Act. 20. I. But if this bee thus as for my owne parte I am fullie perswaded it is then I see the high commission cannot stand for as I take it it is onely for causes Ecclesiasticall C. So far as it is over Church matters it is most vnlawfull for the comission for judging and punishing of the transgressors of the lawes of Christs Church is given to Christ the Monarch thereof a parte whereof he hath left to his Disciples which is no worldly comission or power but onely the power of the Lord Iesus the vttermost of which comission is excomunication 1. Cor. 5. A. The high commission is from the King dare you once call it into question C. If I do take any authority from the kings Ma tie let me be judged worthy my desert but if I defend the authoritie of Christ Iesus over mens soules which apperteyneth to no mortall Man whatsoever then knowe you that whosoever would rob him of that honor which is not of this world he wil tread theÌ„ vnder foote Earthly authoritie belongeth to earthly Kings but spirituall authoritie belongeth to that one spirituall King who is King of Kings A. Well all your pleading vvill not serve your turne either you must come to Church or els go to prison C. I have shewed you by the law of Christ that your course is most wicked to compell any by persecution to performe any service to God as you pretend Now I desire also to shewe you that the Statute law of the land requireth onely civill obedience and his Ma ties writings mainteyning the Oath of alligience Testifieth the same The law of the laÌ„d requireth that whosoever cometh not to Church or receiveth not the Sacraments the Oath of allegeance is to bee tendered to them which that it may be manifest to 〈…〉 that not onely I but al that professe the faith with me are most willing to subscribe vnto it in faithfulnes and truth I have thought good to â—presse it The words of the Oath Anno 3. Iacobi Regis I. A. B. do truely sincerely acknowledg professe testifie declare in my conscience before God the World that our Soveraigne Lord king Iames is lawful King off this Realme of al other his Ma dominions Countries And that the Pope neither of himselfe nor by any other authoritie of the Chu or Sea off Rome or by any other meanes with any other hath any power or authoritie to depose the king or to dispose any off his Majest Kingdomes of Dominions or to authorize any forraigne Prince to invade or annoy him or his Countries or to discharge any off his subjects off their allegiance obedience to his Majest or to give licence or leave to any off theÌ„ to beare armes raise tumults or to offer any violence or hurt to this Ma Royal person State or Goverment or to any off his Ma subjects within his Ma Dominions Also I do sweare from my hart that notwithstanding any declaration or sentence off excommunication or depravation made or granted or to bee made or granted by the Pope or his Successors or by any authority derived or pretended to bee derived froÌ„ him or his Sea against the said king his heires or Successors or any absolution off the said subjects from their obedience I wil beare faith and true allegiance to his Majesty his heires and Successors and him and them wil defend to the vttermost off my power against all conspiraces and attempts whatsoever which shal bee made against his or their persons their Crowne and dignity by reason or cullor off any such sentence or declaration or otherwise and will do my best endeavour to disclose and make knowne vnto his Majesty his Heires and Successors all treasons and traiterous conspiraces which I shal knowe or heare of to be against him or any of them And I do further sweare that I do from my hart abhor detest and abivre as impious and hereticall this damnable doctrine and position that Princes which be excommunicated or deprived by the Pope may be deposed or murthered by their subjects or any other whatsoever And I do beleeve and in conscience am resolved that neither the Pope nor any person whatsoever hath power to absolve me of this Oath or any part thereoff which I acknowledg by good and full authority to be lawfully ministred vnto me do renounce all pardons and dispensations to the contrary And all these thinges I do plainely sincerely acknowledge and sweare according to these expresse words by me spoken according to the plaine comon sense and vnderstanding off the same words without any Aequivocation or mental evasion or secret reservatioÌ„ whatsoever And I do make this recognition acknowledgment hartily willingly truely vpon the true faith of a Christian So helpe me God A. This Oath was intended for the Papists not for you C. It is not so For his Ma tie at the last Session of Parli Anno 1609. saith thus Some doubts have bene conceived anent the vseing off the oath off allegeance that parte off the Act that ordeynes the takeing thereoff is thought so obscure that no man can tell vvho ought to bee pressed therevvith c. And therefore iff there bee any cruple touching the ministering thereof I would wish it now to be cleared c. And therevpon this statute was made Anno 7. Regni Regis Iacobi c. Chap. 6. rowards the latter end And if any person or persons whatsoever of above thage of 18 yeres do now stand or at any time hereafter shal stand be pretented indighted convicted for not coming to church or receiving the lords supper according to the lawes statutes of this realme before the ordinary or any other haveing power to take such presentments or indightmeÌ„ts or iff the Minister pettie Constable or ChurchwardeÌ„s or any two of them shall at any time hereafter complaine to any Iustice of peace reare adioyning to the place where any person complained of shall dwell the said justice shal find cause of suspition that then
any one Iustice of peace within whose comissioÌ„ or power any such person or persons shall at any time hereafter be or to whome complaint shall bee made shall vpon notice there off require such person or persons to take the said oath And that if any person or persons being of thage of 18. yeres or above shal refuse to take the said oath duely tendered vnto him or hit according to the true inteÌ„t meaning of this statute that theÌ„ the persons authorized by this lawe to give the said oath shall may commit the said offender to the comon jayle c. where wee see that if any take the said oath at their first apprehension they are not to be comitted or if they being comitted take the said oath at the next open Court they are to bee set at libertie if they will not take the said oath to bee in premunire as is at large in the statute declared as is daylie practiced with Papists others A. The Kings Majestie requireth your allegeance to be testifyed by your coÌ„ming to Church C. I pray let me demaund this questioÌ„ doth the K require my coming to C to worship and serve God or to worship and serve the K if to worship and serve the K I am ready to obey if to worship and serve God which none can do but of conscience the King himself saith he never intended to say any thinge to the charge if any for cause of conscience aÌ„d this coming to Church being a cause of conscience if not he why do you lay any thinge to my charge for the same And therefore you wronge his Ma tie in thus affirming For his highnes requireth onely my faithful allegeance to bee testified by the a fore said oath and therefore hath ordeyned it as I shal shewe by his highnes own testimony If I should come to Church and not of conscieÌ„ce but for other respects as many Papists and other Hipocrits do to God it were most abhominable and what faithfulnes can be hoped for in such towards his Majesties person and state can any Godly wiseman thinke that he that playeth the dissembling hipocrite with God that he will do lesse with men and wil not worke any villany if it were iâ—â—â—â— power aÌ„d therefore herein you compelling 〈◊〉 by tyrannie to bring my bodie wherevnto my spirit cannot be brought you coÌ„pel me to hipocrisie with God and man for if my hart were not faithfull in sincerity to his Majesties Crowne and dignitie as I take God to witnes before whome I must be condemned or justified it is these courses would rather harde my hart to worke villany then otherwise Now for his Majesties many Testimonys in his wrytings they are worthy to bee recorded with thaÌ„kefulnes to the highest for guiding his hart and pen to write such thinges In his Apology for the oath of alegeaÌ„ce pag. 4. he saith Speaking of such Papists as tooke the oath of allegeance And I gave a good proofe that I inteÌ„ded no persecution against them for conscience cause but onelie desired to bee secured off them for evil obedience which for conscience cause they were bound to performe pag 60. Speaking of Blackwel the Arch-Preist he saith I never inteÌ„ded to lay any thinge to the said Arch Preists charge as I have never done to any for cause of coÌ„scieÌ„ce pag. 127. he saith First for the cause of their punishmeÌ„t I do constaÌ„tly maintaine that which I said in my Apologie that no man either in my time or in the late Queens ever died here for his conscience For let him be never so devout a Papist nay though he professe the same never so constantly his life is in no daÌ„ger by the lawe if he breake not out into some outward act expreslie against the words of the law or plot not some dangerous or vnlawfull practice or attempt c. Where wee may 〈◊〉 short what is the whole some that he req 〈…〉 And in his Majesties speach at the last Session off Parliament Anno Domini 1609. where he saith he sheweth his subjects his hart he saith thus I never found that blood and too much severity did good in matters off Religion for besids It is a sure rule in divinity that God never loves to plant his Church by violence and bloodshed natural reason man even perswade vs and dayly experience proves it true that when Men are severely persecuted for religion the gallantnes off many Mens Spirits and the wilfulnes off their humors rather then the justnes of their cause makes them to take a pride bouldly to endure any torments or death it selff to gaine thereby the reputation off marterdome though but in a false shadowe A most vndoubted truth which iff it bee as most manifest it is by the Testimony of the Holy Ghost throughout Christs Testament as before is proved then how cursed are al the ranke off you that continewally breake this sure rule off God thus confidently acknowledged by his Majestie planting your Church by violence and bloodshed forceing many thousaÌ„ds against their consciences to bee off our Church and to receive your Sacraments by all the persecutions that would followe if they did not yeild and those that feare God more then Men and dare not yeild casting them into noysome Prisons amongst most wicked Blasphemers off God to the wounding off their soules Deviding them from their Wives Children and Families and from their callings some an hundreth myles and more vtterly consuming that substance they have which sustaineth the blood of them their wives and Children seldome or never affording them release but either by yeilding to you against their Consciences or els by conâ—uming their bodies to death in prisoÌ„ banishment or the like leaveing them and their wives to horrible temptations of adultery in parting them their wives aÌ„d to al manner of evill in takeing them from their callings aÌ„d so leaveing them in continuall Idlenes Is Gods Church thus planted or do Christs Disciples thus plant I. Oh Iâ— this spirituall power is little inferior in cruelty to the Romish spirituall power I pray how or whi was this set vp C. Henry the 8. casting of Pope Clement the 7. and so the Popes power Anno 1534. set vp this Spirituall power vnder him see Act. and Mo pag 1201. etc. I. I pray you shewe the likenes betwene these two spirituall powers C. I wil doe my best endeavor which is but smale First the Romish spirituall power doth make lawes to the conscience and compel al therevnto by excomunication imprisonment banishment death and the like This spiritual power doth the like vpon the like pennalties as al knowe The Romish power doth give Titles to his Ministers which are the Titles off God and Christ as spiritual lords great Bishope aÌ„d many more This Spirituall power doth the like as all knowe The Romish power doth set vp Lords over their brethren in spiritual thinges vnto whome they comaund honor and great liveings to