commaundement “ Pag. 72. It is no part of my mynd to iustify them ♣ Pag. 84. Our doctrine appointeth Gods worship by Mens precepts after a sort ‡ Pag. 92. Our Hierarchy was never but nought * Mr Iacobs 2. Reply to the 6. Reason following I never intended much lesse professed to iustify our whole Ministery estate and maner of worship †His Replies to the 7. 8 Reasons We depart from and deny the faith in our Ministery c. but not totally simply fundamentally ‡ His 2. Reply to the 9. Reason I list not to medle with them I have no leasure c. Now then Mr Iacob say I not well that your Churches in this estate are spirituall Babylon And have I not made a fit comparison between it and the Caldean Babylon of old between the doctrines of truth in the one and the holy vessels in the other If the comparison be good strive no more against it but yeeld to the truth as you haue begun If it be evill convince it by Scripture whence I borrowed it as the testimonyes I alledged declare Vntill you do this which will not be in hast know that the Scriptures here cited are fitly applyed to the purpose in hand If you see it not feare least you be miserably and desperatly blynded And take heed you do not still runne on wilfully to destruction Remember what is written in Esa 6.9.10 Mat. 13.14.15 Ioh. 12 37-43 Act. 28.25.26.27 Towching the place of Ezech. 43.8 I have aunswered in the handling of the first Reason Pag. 80. For Mr Cranmer Mr Ridley c. I have also answered Pag. 40. 41. You that do so often tell vs of them if you had but so much as how of any Scripture for your estate is it like you would be silent therein Nay sure you would not spare much more to tell vs of that agayne and agayne And so let the Reader mynd it Chap. 12. The Sixt Reason against Mr Iacobs Assumption aforesaid Fr. Io. THe Samaritans those counterfeit children of Abraham Isaak and Iacob did publiquely professe that most excellent doctrine of the Messias to come the truth of which doctrine how powerfull it was to salvation the Scriptures testify Yet doeth our Saviour Christ repute them false worshippers of God because their worship was a mixt one framed after the inuentions of men and traditions of their Forefathers Therefore saith Christ vnto them Ye worship that which ye know not we worship that which we knowe for salvation is of the Iewes By which appeareth 1. That although the Samaritans professed this saving truth yet being false worshippers of God they could not truly challendge vnto themselves in such estate the benefite thereof 2. That the Iewes and they which held their faith being then the true Church and people of God to whom his Oracles were committed and to whom his Couenantes and service did appertayne Christ therefore accounted the Iewes and not the Samaritans to be the true worshippers of God and heires of salvation Iohn 4.22 compared with ver 20.25.29 and with 2 King 17.24 c. In like maner the people of these Ecclesiasticall assemblies staÌ„ding subiect to a counterfeit Ministery and worship being also commingled togeather of all sortes of people Though they professe some truthes which otherwise are available to salvation yet can not in such estate by the word of God be deemed true Christians or true Churches Neither can so standing challendge vnto themselves the benefit of those true doctrines which they professe because God hath not made his promise vnto any false Church or worshippers of him neither committed vnto any such but onely to his true Church and worshippers his service and holy things of his word prayer Sacraments Censures c. H. Iacob his 1. Reply to the 6. Reason THis your Sixt Reason is The Samaritans beleeving that Messias should come Iohn 4.25 were as neere salvation as we of England are But they were false worshippers for all that Ergo so are we for all our holy doctrines beleeved according to that Book of Articles I deny the proposition The Samaritans might know by hearsay and beleeve the Messias should come and Balaam did know it Nomb. 24.17 and the Divels doe now knovv and beleeve Iam. 2.17 Yet none of these beleeved in him It follovveth not therefore that they vvere as nigh salvation as vve of England In a vvord there is a Reason manifest These Samaritans ioyned Heathenish Idols vvith the God of Israel 2 Kiâ—g 17. Which vvholy destroyed the truth in them though they did reteyne some memoriall amongst them of Messias to come Pag. 62 Wherefore here take the Second Ansvver to the First Reason before But I vvill help you vvith an Obiection surely one fitter then all these The Israelites vnder Ieroboam at Dan and Bethell served not Pagan Idols Obiection but the true God after their ovvn deuises vvhich yet resembled the ordinances of Ierusalem 2 King 12.32 Amos. 4.4 Hovvbeit they were false worshippers onely for their false Ministery and outward false worship for all that they beleeued in the God of Ierusalem otherwise rightly Ergo so are wee of England only fot our false Ministerie and outvvard vvorship To this vvee aunsvvere also vvhat additions of deuices Ansvver and hovv grosse Idolatrie they held it appeareth not But surely it seemeth farre grosser and filthier then the vvorst is vvith vs But yet this appeareth cleerly that the conscience of euery of them euen of the simpliest must needes be conuicted that Ierusalem vvas the only place and ‡ My meaning vvas the Levites vvere not of Aarons line but the Prists onely Aarons line the only Priests Leuits Therfore they could not be indeed true vvorshippers nor vvithin the couenant nor neere to saluation vvhen they all openly rebelled and forsooke them desperatly vvhom the Lord had so expresly chosen Novv our assemblies throughout EnglaÌ„d haue not their consciences so conuicted in the Hyerarchie and Ceremonies Ergo vvee may be in the couenant vvhich they vvere not for all our corruptions Fr. Iohnson his Aunsvver to Mr Iacobs 1. Reply to the 6. Reason THis Reason as the rest you neyther propound as we did nor make aunswer directly and soundly to any part thereof Now that the nakednes of your answer and light of the truth may better appeare we will propound the Reason more plainlie in a Syllogisme thus The people and assemblies whose Ecclesiasticall constitution is such as to them in that estate the Covenantes holy things and service of God do not appertayne they can not in such constitution by the word of God be deemed true Christians or true Churches whatsoever truthes they professe besides But such is the Ecclesiasticall constitution of the people and asseÌ„blies of England as vnto them in that estate the Covenauntes holy things and service of God do not apperteyne Therefore the people and Assemblies of England can not in that coÌ„stitution by the word of
Church of England the abominations aforesayd concerning the outward order and gouernment of the Church whatsoever trueths they hold besides yet can they not by the word of God be deemed truely to hold the Lord Iesus their Prophet Priest King in such constitution of a Church Neither therefore can they in this estate by the vvord of God be accounted true Christians nor the true constituted Churches of Christ And this is all the question between vs. 7. Lastly let the godly and indifferent Reader iudge whether it will not follow vpon your aunswer in this place First that the Scriptures are not sufficient for the building vp and guidance of the Church here on earth Which is contary to 1 Tim. 3.15 2 Tim. 3.16 Deut. 12.32 1 Cor 4.6 Rev. 22.18.19 Secondly that the man of God can not by the Scriptures be made absolute and fully furnished to euery good worke Which is contrary to 2 Tim. 3.17 1 Tim. 3.15 Pro. 2.1.9 Psal 119.105.113 Thirdly that Christ himselfe in vvhome the treasures of vvisdome and knovvledge are hid yet was so foolish carelesse and vnfaithfull as having an house and kingdome which is his Church he hath not in his word appointed vnto it any Offices Lawes and Orders for the due governing and ordering thereof Which is contrary to Col. 2.3 Heb. 3.1.2.3 Esay 33.22 Ephe. 4.11.12.13 1 Cor. 11. 12. 14. Rom. 12.3.4.5.6.7.8 Mat. 28.20 1 Tim. 6.13.14.15 Finally that the Hierachy Worship Sacramēts Traditions Canons and vvhatsoeuer constitutions of Antichrist concerning the outvvard orders and gouernement of the Church being appointed by the Church and Magistrate are to be accounted Christes ovvne Which is contrary to 2 Cor. 6.14.15.16 Psa 94.20 119.21.113.128 Rev. 9.1.2.3 14.9 11. O shameles impietie This doubtles is that strange passion and meere desperatenes wherewith you do hereafter vniustly charge vs which we will not here prosecute as it deserveth but exhort you onely to take heed least that vvo come vpon you which is written VVoe vnto them that speake good of euill and euill of good which put darkenes for light and light for darknes that put bitter for sweet and sweet for bitter VVo vnto them that are wise in their owne eyes and prudent in their owne sight Esay 5.20.21 H. Iacob his 2 Reply to the 2. Excep IN this your defence of your second Exception it pittieth me to see your extreame folly which is the more miserable because it appeareth to be not of weaknes but of wilfulnes You would know of vs if we hold Christ to be out Prophet Priest and King if we professe to obey him in his ordinances in no other I ansvvered vve do cōstantly professe so as vve professe so vve practise But to make our profession and practise in this poinct more manifest I noted hovv our state meaneth Christ to be our Prophet Priest and King and hovv he is to be obeyed viz. That the vvritten vvord ought of necessity to shevv vs our invvard and meer spirituall beleif and obedience As for the outvvard Church order our state holdeth that it is arbitrary to be appoincted and abrogated againe at the liking of the Church and Magistrate And that the worde no vvhere forbiddeth this libertie Where note in this explication tvvo thinges First it is foule vvrong to our Churches and to my vvordes to say as you do That they meane no outward orders at all be matters of faith or constant in the Scriptures Nay it vvas neuer doubted but to preach to pray to administer Sacraments c. though external yet are perpetuall things and necessarie and vnchangeable by the Scriptures My expresse vvords and our Churches meaning is That any reasonable kinde of Church-gouernement and rites and orders are arbitrary and changeable no matters of faith nor written in the Scriptures And yet still Christ to be our onely and absolute King and Prophet neuerthelesse Whosoeuer doth vrge vpon our Churches further or on my wordes doth slaunder and cauill and malitiously depraue them and nothing else Secondly note in my explication that I iustifie not this opinion of our state but I say Thus to beleeue and practise simply destroyeth no mans saluation in Christ which you denying generally and vehemently in your sixt aunsvver you deny directly Maister Cranmer c. to haue held the foundation or to be saued vvherein you openly professe and proclaime that second generall poinct vvhich in the beginning I charged you vvith That all Churches and Christians here in King Edvvards time and namely Maister Cranmer Ridley Latimer Hooper Philpot Saunders Rogers Tailor c. held not Christ their Prophet Priest and King and so consequently they vvere lims of Antichrist for they bare his marke euen to their deaths and no true Christians Alas to see hovv malice and preiudice hath blinded you Is there not greater cause for vs to cry and say against you O shamelesse mouth O vnchristian hart vvhich termes you vainely charge vpon me Is this you that white the Toombs of those Martirs yet in fine condempne them for no true Christians nor their Assemblies for Churches You adde a clause They that professe and practise as doth the Church of England c. If you meane hereby to put a difference betwene those good mens holding this opinion and our Churches now Yea betwene your owne lately and ours novv speake out vvhat is it You can imagine none but this Those good men Maister Cranmer Ridley c. and your selfe of late held these very same errors of the outvvard Church order vvhich vve do But they and you did it seemeth of simplicity vve malitiously they of ignorance vve of plaine obstinacy and hauing a convicted and seared conscience vvhereby they and you might be true Christians for all these errors but vve novv cannot be so If this be your meaning then you graunt vs our Assumption against vvhich all your dispute here is bent You graunt it I say That the whole doctrine as it is by law in England is sufficient to make a particular man a true Christian Secondly we now erre not in these poincts of simplicity but of wilfulnes and malice Say you so Speake that plaine then Our whole assemblies all and euery of our assemblies of wilfulnes and of a conuicted conscience Are you sure of this Doe you know euery mans hart and conscience so well If you do then you say somwhat indeed But you are then neere as wise as God himselfe to know mens hearts so perfectly whose faces you neuer saw You will say you know diuers whome you dare say are convicted in conscience That is much also to affirme But if you do that serueth not your turne vnlesse all be so conuicted Christ knew a great many in the Church of the Iewes yea of the learnedst and cheifest in authority that were conuicted in conscience that he was the Christ who blasphemed in denying him and yet the Assēblies then were not conuicted they still were true Churches
19.9 Compare now your case with theirs and aunswer for your selves Are not you hardened against the truth Let your writings against it your imprisonning banishing and killing for it give evidence Do you not also disobey it Let your constitution and practise be witnesse And do you not speake evill of the way of God before the multitude Let the Sermons of your Ministers beare record your books also and yll speaches of your Prelates Iudges people c. Therefore by that Scripture you are to be separated from Wherevnto may be added in this case that which Peter saith Act. 2. Save your selves from this froward generation Thirdly where you obiect That Paule did not separate from all the other Iewes as he did from these Act. 19. and shew it by Act. 13.14 16.3 21.23.24.26 3.1 I answer that the Apostles had good and iust cause so to do For first the Iewes were the people of God separated from the world and set in the true way and order of God Rom. 9.4 Levit. 20.22.24.26 Luk. 16.8 c. Secondlie Christ commaunded the Apostles when he sent them to preach his Gospell throughout the world that they should first preach it to the Iewes Luke 24.47 Act. 1.8 13.46 Thirdlie the Iewes ministery and ceremonies being the ordinances of God him self and given in writing by Moses the man of God were therefore now when they should cease to be buried with honor Act. 15.21 and 21.30.21.22.23.24.25 Heb. 8.5.13 and 9.1 c. These things considered we see the Apostles had iust cause so to do as they did in those places meÌ„tioned But what is this to the assemblies of England which never yet were separated from the world nor set in the way and order of Christ but stand in the “ Rev. 13.16.17 18.2 2 The. 2.3.4.8 confusion and defection of Antichrist whose Ministery and worship were never the ordinances of God but taken out of * Rev. 17.2.4 18.3 9.3 c. the whores cup of Babylon for which God never gave Commaundement to go vnto them but to depart from them as being daughters of the great Babylon that mother of whoredomes and abominations of the earth Rev. 18.4 with 17.5 Adde herevnto that even from those Iewes notwithstanding the reasons aforesaid when they put from themselues the truth and would not receive it the Apostles departed and separated themselves yea and shook of the dust of their feet against them teaching others to do so likewise Act. 13.46.51 and 18.6 and 28.25.26.27 28. and 19.8.9 To that of Maister Cranmer Ridley c. is answered before And hitherto of your generall Assumption which was this That the whole doctrine as it is professed and publiquely practised by law in England is sufficient to make a particular man a true Christian Which by the Exceptions and Reasons aforesaid is proved to be vntrue Touching the CoÌ„clusion Now let the godly Reader trying all things by the word of truth iudge whether we or you hold Paradoxes In that which you speak of the reformed Churches you are deceived if you think they allow your present estate and Church constitutioÌ„ Both their publique profession and practise witnesse the contrarie In the answer to Mr T.C. Mr A.H. c. as is declared at large in ‡ other treatises which yet remaine vnanswered Where you say we our selves heretofore have acknowledged and professed it viz your generall Assumption to be true you are againe deceived We have alway testified the contrarie both by our profession and practise and were and are therefore cast into prison appointed to exile and to death besides many other iniuries and grieuances inflicted vpon vs for this verie cause We have in deed acknowledged and do acknowledge that you professe divers excellent truths but that the whole doctrine as it is publiquely professed practized by law in England doth make you in that estate true Christians never any of vs that I know of did once acknowledge Therefore till you shew the contrarie I must needs think you do falselie burthen vs all and speciallie such of vs as you have mentioned here in particular To that of the Martyrs in Queene Maries dayes is answered already Yet for more evidence of the truth I will annexe some particular speaches and testimonies of the Martyrs themselves both then and in former tymes Maister Bradford speaking of the dayes before Queen Marie said ‡ Act. monum In the conference vvith Archb. Heath The tyme was when the Pope was out of England but not all popery And moreover * In his first speach vvith D. Harpsfild That the scripture knoweth not any difference between Bishops and Ministers which men call Priests And that the Scripture speaking of Bishops cannot be vnderstood of Bishops that minister not but lord it Maister Hooper held Hooper on the eight coÌ„mandment That a Bishop should be Bishop but of one Citie and that till the Magistrates bring them to this poinct it shal be as possible to heare a Bishop wade godly and simply through the Scripture in case of Religion as to drive a camell through the eye of a needle And againe he saith The primitiue Church had not such Bishops as be now a dayes And againe What blindnesse saith he is there befell in the world that cannot see this palpable yll that our mother the holy Church had at the beginning such Bishops as did preach many godly Sermons in lesse tyme then our Bishops horses bee a brideling Iohn Bale an exile for the testimonie of Iesu writing vpon the Revelation affirmeth The Image of both churches vpon Rev. 13.1 17.3 That the names of Blasphemy written vpon the Beasts head Rev. 13. and 17. are none other then the proud glittering tytles wherewith they garnish their vsurped authority to make it seeme glorious to the world having within them conteined the great mystery of iniquitie What â—her els saith he is Pope Cardinal MetropolitaÌ„ Primate Archbishop Diocesan Archdeacon Officiall Chauncelour Commissarie Deane Prebend Parson Vicar and such like but very names of blasphemy For offices they are not appoincted by the holy Ghost nor yet once meÌ„tioned in the scriptures This Iohn Bale held and published Then which what can be more full and evident against you And writing vpon the 14. of the Revelation he hath these words To receive the beastes marke in their forheads and hands Ibid. vpon Rev. 14.9 is both to agree to such decrees traditions lawes constitutions actes and proclamations as they vnder those titles have made onely for their owne covetousnes and pompe and neither for the glory of God nor yet for the right maintenance of the Christian common wealth And also to be sworne to the same to subscribe to it to give counsel or ayde to it to mainteine it by learning to minister in it to execute vnder it to accuse punish and put to death for it or to thinke it lawfull and godly with such like
of themselues raylers murmurers malicious covetous presumptuous lascivious hypocriticall vnstable discontended and such like persons alledgeth the Prophecyes Scriptures examples which were before of them in Enochs tyme of the vnbeleuing Iewes the Sodomites evill Angels Cain Balaam Corah c. Iud. Epist vvith Gen. 3.1 and 4 3-16 and 19 1-25 Numb 14. and 16. and 22. chap. c. Now in these as in the rest and many other so alledged in the Scriptures may divers differences be observed Yet are they all notwithstanding fit and pertinent for that wherevnto they apply them Neyther can any be ignorant but that there will be difference eyther of time place cause sexte persons things maner or such like circumstance in any allegations and yet they be pertinent nevertheles It is not materiall then though some differences might be noted between the case of England and theyrs of whom those Scriptures speak seing notwithstanding they do fitly prove that for which they are alledged Let the Reader also mynd here an old Popish shift whereby they labour to turne away the evidence of any Scripture that is vrged against theyr corruptions viz by noting some difference between theyr case and such as the Scriptures alledged speak of This you may see every where in theyr Rhemish notes on the New Testament and in all the rest of theyr books and defence of theyr Church and religion But now further to make the abuse of his lips yet the more manifest marke that the very Scriptures here mentioned by himself speak not onely of the vvhole body and povver of Heathen and Antichristian religion as he pretendeth but of every particular ordinance and vncleane thing belonging therevnto For thus they speak expressely Tovvch no vncleane thing Keep all myne ordinances and all my iudgements Be ye cleane Partake not in her sinnes c. By all which is most plainely forbidden all maner of partaking not of the whole onely but of every parcell of Antichrists or any other false worship whatsoever As to the second difference which he noteth here of theyr vvilfulnes rebellion obstinacy partaking vvith the lavvfull and good things vsed among them c. it is handled and answered in the Treatise following Pag. 42. 43. 88. 108. 130. 132 161. 170. 171. 175. 180. The particulars which he citeth out of the Evangelists towching the Iewes are the speaches and testimony of reproof given vnto them by Christ whē now he threatned to take away from them his kingdome because of those sinnes and other the like among them Mat. 21.43 This man himself knoweth we never doubted but true Churches might fall into errour and the members thereof walk corruptly in which respect they are subiect to be reproved And yet notwithstanding the Church constitution and functions be lawfull and ioyned withall vntill they refuse the voyce of Christ and will not be reclaymed Rev. 2. and 3. Math. 21. and. 23. Act. 2. and 13. and 17. and. 28. chap. Wherevnto when once they come then are all taught to separate and save themselves from such a froward generation Act. 2.40 and 13.46.47 19.9 Esa 8 12.-16 Now if we may separate from such as have ben true Churches when they so fall into sinne and persist as is aforesayd notwithstanding that otherwise they professe many Doctrines of truth how much more may and ought we to separate from all false Churches which stād in the apostasy of Antichrist that Man of sinne howsoever they professe some truth withall 2 Thes 2 3-12 vvith Rev. 18.4 Ezech. 16.44 But of the difference both of the estate and dealing with true Churches and false compared together as also of the weaknes and falsehood of this māner of reasoning which here he vseth I have other where spokē sufficiently both in this Treatise following to which he referreth vs Pag. 92. 161. 195. and in another already published viz. A Treatise of the Ministery of England Pag. 45. 61 62. Note withall that none of the Evangelists neyther any other Scriptures do shew that Christ or the Prophets did at any tyme communicate with the Iewes in any evill but alway reproved them Whereas it is not possible that any should communicate with the Church of England though it be in theyr best things even of the Ministery of the Word Sacraments Prayer etc. but they must needs partake in evill As namely with the Hierarchy Leiturgy confusion and other sinnes of Antichrist that sonne of perdition Let him shew the contrary in any one thing among them iff he can And of this also see more hereafter Pag. 170. 171. 180. Finally let him tell vs if he have said any thing here which they in K. Henry the eight his dayes might not have alledged when the Popes supremacy with much of his religion besides was cast out of the Land and yet they oppugned the truth in many things and became drunken with the blood of the Martyrs notwithstanding D. B. his Preface to the Reader Section 5. Obiection But vnto the examples of these Churches me thinkes I heare already that common aunsvver and last refuge of theyrs vvhich is this Those Churches say they were in a true outward constitution And therefore were the true Churches of Christ notwithstanding those grosse errors which they held in other poincts of doctrine and practise But contrariwise say they the Churches of England have a false outward constitution and therefore they are no true Churches of Christ notwithstanding theyr truthes of doctrine c. Ansvver So the outvvard constitution is the maine poinct on vvhich they vvholy depend and for vvhich they vvholy condempne the Churches of England from being true Christians in state of salvation VVhich I doubt not plainly to take avvay 1 And first concerning the constitution of the Ievvish Churches If vve should examine the same vve should finde that it vvas as greatly altered and corrupted as is the constitution of the Churches of England Tvvo high Priests having by simonie crept in at once vvhich vvas vnlavvfull and contrarie to Gods ordinance notvvithstanding their gloses in their other ‡ ‡ 9. Reasons vvritinges to allovv them to be lavvfull by * * 2 Chrō 24 2.3 Zadok and Abimelech and by ††2 King 24.18 Seruiah the chief Prieste Zephaniah the Second vvhich make against themselues For there vvas never but one high Priest as they confesse * * Ansvver to Mr Hild. Pag. 50. Ergo not tvvo as here vvere the rest vvere indeed inferior to him And yet amongst those there vvas a chiefly also vvho vvere called sometimes Second Priests or Priests of the Second order 2. King 23.4 and sometimes chief Priests Math. 27.1 These Scriptures being compared vvith those in the margin by them cited doe make it more plaine Novv if the chief offices vvere so corrupted and altered through couetousnes as the Histories make mention It is not likely that the inferior offices did remaine sound but vvere asmuch or more altered The Priests generally being such couetous
vvicked persons theyr offices beeing very gainefull and besides they liuing vnder the authoritie of the Heathirish Romans vvho ruled ouer them All these things considered it is very likely that the offices outvvard constitution on vvhich they so much depend vvere vvholy altered from the right institution and therefore vvould make nothing for them As for theyr allegation of Mat. 23.1 VVhere they say Christ testifieth that they had true offices by saying they satt in Moses chaire It vvill not help them any vvhit at all For Moses vvas no Priest as they vvere but a Magistrate and therefore Moses chaire must be vnderstood of somevvhat else themselves ‡ ‡ Mr Barrovv Mr Greēvvood in diuers Letters and Treatises have vnderstood it heretofore of Moses doctrine The Aunswer Do not they erre that imagine evill And doth not a deceyver speak lyes Prov. 14.22.25 What then may we think of him that counteth it a small thing to lye against Man if he do not also open his mouth against heaven and give the lye to the holy Ghost himself See both in this man here Against vs and I feare against his own conscience he forgeth a lye when he sayth vve do vvholy depend on their outvvard constitution c. For he knoweth we obiect against them besides and separate from them for much false doctrine publikly taught and mainteyned among them and for theyr wretched persecution of the truth and Martyrs of Iesus Therefore do we not wholy depend on theyr outward constitution From which it is to be noted that he severeth theyr publik doctrine as himself sheweth in the next Section and so therefore here we speak accordingly And that he knoweth these things appeareth both by this Treatise first published by himself where we have declared it in divers particulars Pag. 66. 108. 157. 158 159. 160. and in that himself hath seen and alleadgeth in this very Section another treatise written in answer of Mr A. H. where mo instances are given concerning this matter As may be seen in that book Pag. 10. 11. 12. 13. 22. 23. 37. 90. 91. To the holy Ghost he giveth the lye yea and maketh Christ our Lord a sinner in that which here he speaketh first of the constitution of the Ievvish Churches For the Scripture teacheth that the constitution of that Church was a true one and that Christ did himself communicate therein with them Yet this man besides that he sayth afterward that it is very likely the offices and outvvard constitution thereof vvere vvholy altered from the right institution Euen here at first he sayth peremptorily that it vvas as greatly altered and corrupted as is the constitution of the Churches of England Which how shamefully false it is may appeare even by this that in those very tymes the estate of the Iewes Church yet was such as they were a people separated from the world having the true Ministery ordinances worship and administration which God by Moses had commanded As these Scriptures do plainely testify Luk. 1.6.8 9.10 11. 2.22.23.24.27.46 Mat. 8.4 Ioh. 1.19 4.22 5.1 11.55.2 Tim. 1.3.5 Yea they would not at any hand admit eyther of confusion of people or of any other Ministery then God had ordeyned As may be seen for the first in Act. 21.28 29. and for the latter in Iob. 1 19-25 Mat. 21.25.26 How shameles then is it to say as here he doth that theyr constitution was as greatly altered and corrupted as that of the Churches of England which to this day stand confused of all sorts of people aswell the prophanest as the best among them and have no other Ministery or Leiturgy but such as they have receyved from Antichrist the man of sinne and from Babylon that mother of whoredomes and abominations of the earth Rev. 17.5 And further if the Iewish Church had ben thus corrupted as he feareth not to affirme how could Christ have communicated with them as he did but he must needs have sinned ād that highly against the Law of God viz. if he had as it is now in England joyned to such a Church as were vnseparated from the World or had partaken with a false Ministery or had sent others to a straunge Priesthood and Service or had approved by word or deed any other ordinances then those which God had commaunded c. This Scribe then must eyther approve the Church-constitution of England by the word of God or els confesse that it and the Iewish Churches are in this poynt nothing alike or if neyther of these that then Iesus Christ was a sinner Of whom the truth itself and work of our redemption testify that he knew no sinne at all but was like to vs in all things sinne excepted 2 Cor. 5.21 Heb. 4.15 7.26 This man then doth thus also both blaspheme the Sonne of God and make the holy Ghost a lyar But there were he saith tvvo high Priests at once vvhereas by the Lavv of God there should be but one 1. If it were so albeit thus they offended in the number yet still there was that office and function of Priesthood which God had ordeyned not a new one of mans devise as is the whole Hierarchy of England from the hyest Archbishop to the lowest Parish Priest And so there is no comparison between these two 2. This was the personall sinne of the men not the constitution of that Church neyther of the Offices wherein they were See it in another example Iudas an Apostle of Christ yet betrayeth him Doth it therefore follow that his office of Ministery wherein he was set by Christ himself was vnlawfull Nay that was the sinne of the Man not of the Office wherein he was What is this then to the question in hand when as the Ministery of England is charged to be straunge vnlawfull false in the very offices and functions thereof Yea and this man himself doth here by the whole course of his speach graunt as much 3. Is there any thing here said for the Priests and constitution of the Church of England which the most popish Priests Prelates Monks c. may not aswell alledge for theyrs Is theyr Ministery or constitution therefore such as man be ioyned withall 4. See how straungely these men forget and contradict themselves T. G. first Reply Pag. 83 84. Mr Cartwright writing against D. Whitgift saith If the vvhole practise of the Church vnder the Lavv be looked vpon it shall not be found that any other ecclesiasticall Ministery vvas appointed then those orders of hy Priests and Levites c. vvhich vvere appoynted by the Lavv of God And further that as it vvas not lavvfull to bring in any straunge doctrine so vvas it not lavvfull to teach the true do rine vnder the Name of any other function then vvas instituted by God Yet this man with an whores forehead shameth not to perswade that the offices and outvvard constitution of that Church vvere vvholy altered from the right institution Thus
their plagues Rev. 18.4 And if it be well mynded Mr Iacob himself howsoever he pretend otherwise yet in deed yeeldeth thus much when he is driven to confesse that theyr constitution is such * Pag. 37. 61 69. 70. 84. 154. as they stand in error and that of Antichrist against the Second commaundement in vayne vvorship departing from and denying the faith in their Ministery c. But for these and all the rest thou mayest see and I pray thee good Reader well to mynd the Arguments Replyes and Aunswers following From the reading whereof I will not not now any longer hold thee The God of peace tread Sathan vnder thy feet and by his word and Spirit lead thee into the way of truth to the conservation of thy soule vnto life eternall And if thou reapest any fruit of my labours give prayse vnto God and pray for me the weakest of his servants and vnworthyest of the witnesses of Iesus The grace of our Lord Iesus Christ be with thy spirit Amen Thyne in Christ Fran Iohnson AN AVNSWER TO M. H. IACOBS ARGVMENTS AND REPLIES concerning the Churches and Ministery of ENGLAND Chap. 1. Of the Title of Maister Iacobs Book which is thus A DEFENCE of the Churches and Ministerie of ENGLAND FRAN. IOHNSON his Aunsvver THe defence of the Churches and Ministery of England were an enterprise worth the taking in hand if Maister Iacob effected in deed what the Title of his Book pretendeth in show But he that readeth his book and mindeth it well shall find him promise mountaines and performe molehils Let the sequell shew it Now I would that Maister Iacob should speak himself without stammering what Churches and what Ministerie of ENGLAND he defendeth All or some only It is a poynt needfull to be knowen and mentioned All may see it would giue great light for deciding the controuersy betwen vs. And who would not think he should readily declaer it Yet he flies from it every where Therefore that he may not alway so doe but may be drawen to answer directly vnto it as also for the Readers better help and more clearing of the truth I wil particulerly and as plainely as I can describe how the Churches and Ministerie of England are to be considered And thē expect his aunswer If I be mistaken or if maister Iacob and such as liue in that Church who therefore haue better occasion to know it can do it more fully and plainely I shal willingly heare it In the meane time this is my iudgment First for the Churches to consider them as followeth 1 In respect of the Conuocation-house which consisteth of the Prelates and some other of the Priests assembled togeather with them And so they haue but one Church in the Land And that when there is a Parliament or like occasion I take it also that out of this Church the Prince the Nobles and people are excluded Saue that when they haue determined their matters they haue for some of them the consent of the Parliament 2 According to the number of their Archbishops and so they haue two Metropolitan Churches vnder which all the rest are subiect and cōprised 3 According to the number of their Arch and Lord Bishops and so there are about 26. Churches comprehending all within their seuerall Diocesses Hither also I referre the Cathedrall Churches 4 According to the ecclesiastical Courts of the Archbs. Lordbs Chancelors Archdeacons Commissaries and Officials vnder which all the other Ministers and people stand subiect and so according to the number of those Courts there may be some 200. Churches or thereabout 5 According to the number of the Parish assemblies of which all stand mēbers and so ther are many thousād Churches in the Land Hitherto of the Churches The Ministery may be considered two wayes Eyther more generally as they are all Priests or Deacons or more particularly as they are superiour or inferiour Superiour as Archbishops Lordbishops Suffraganes Deanes Archdeacons and the rest of that sort Inferiour as Parsons Vicars Curates Stipendary Preachers Houshold Chapleynes and the like Then in al these consider fower things 1. their office 2. their entrāce 3. their Administration 4. their maintenance This for the Ministerie Now let M. Iacob tell vs in his next 1. whether he defend all these Churches and Ministerie of England or but some of them 2. If not all but some only which then they are that he defendeth and which he leaveth as vtterly vnlawfull without all defence 3. For those he defendeth let him show in what place and pages of his book we may find the defence of them For whether it be that I perceyue it not or that he doth it not of this I am sure for my self that I cannot find in al his book so much as any one of them defended As others find let thē speak And to put al out of doubt let M. Iacob shew it Lastly if he will be intreated let him tell the cause why his book being entituled A defence of the Churches Ministerie of England came not out Cum priuilegio Yea why it was printed beyond sea and not in England It is a shrewd token cōsidering the title that his Defence euen at home amōg his neighbours is accoūted very weak and simple For the name Brownists by which we are reproched in the forefrōt of his book note these things 1. That in like manner long since by the Priests and Pharisees were the Apostles and Primitiue Churches termed * Act. 24.5 a sect of Nazarites and at this day by the Papists are the Professors of the Gospel called Calvinists Zuinglians Huguenotes and the like 2. M. Browne from whose name this byword was first taken vp is a member and Minister of M. Iacobs Church not of ours yet holding as we heare in his iudgment the truth we professe but for his practise stāding in the apostasy and false worship wherein they are So then not we but M. Iacob and such like may fitly be called Brownists inasmuch as in their iudgment they hold the things we stand for to be good yet in their practise like Browne are other men walking with the Church of England in her euill way 3. For our selues we acknowledg with the disciples in the Primitiue Churches and the faithful in al ages since that we are ‡ Act. 11.26 Christians striuing now for our time and estate against the remainder of the abominations of Antichrist to keep the commaundements of God and faith of Iesus Therefore doth it not trouble vs that by M. Iacob or any other we are thus reuiled for the name of Christ It is inough for vs that the †1 Pet. 4.14 spirit and truth of God which on their part is euil spoken of is on our part glorified But yet let him and all such take heed vnto it in time Now I proceed to his maine and maimed Argument Which is as followeth Chap. 2. M. IACOBS ARGVMENT as it is novv propounded and printed by vvhich
thousand such like which are all of them concerning the outward orders gouernement and ceremonies of the Church By your Diuinitie these and infinite such like are vnvvritten and vncerten but left onely to the pleasure of the Church and Magistrate Yea if it please you the Princes and ciuill Magistrates may them selues be the publique Ministers of the vvord Sacraments and Censures of the Church 2. Any that will may without a calling take vpon him to be a publque Officer in the Church 3. Women may baptise or administer the Lords supper 4. The Iewish Romish or Heathenish Priesthood may be retained 5. Auricular confessiō may be vsed 6. The Keyes of the kingdome of heauen may be appropriated to the Pope of Rome or the Prelate of Canterbury or any other whōsoever 7. The Prelates and their Officials excōmunications do bind in heaven 8. The Apocryphall books and Decretall epistles are Canonicall scriptures 9. The Popes Portuis and the English book of prayer taken out of it are the true and lawfull worship of God 10. The Prelates and Priestes are the true and lawfull Ministers of God 11. Orders Penaunce Extreame vnction Matrimony c. are the Sacramentes of the Church 12. Surplus Cope Cap Tippet Rotchet c. are ornaments of the Ministery Finally all ragges and trumperies of the Romish religion are good and lawfull if it please the Church and Magistrate For why They concerne the outward gouernement orders and ceremonies of the Church And touching them you say Christ hath left no ordinances written certen not perpetuall but left them at the arbitrary appointment of the Church and Magistrate Is not this strange Diuinity Yet you stay not here neither but as men that have bent their tongues like bowes for lyes you feare not to adde further that when the Church and Magistrate appointeth any ordinances whether these or any other touching the outward gouernement and ceremonies of the Church we are to account them Christes owne who hath left this liberty to the Church for to vse O shameles mouth O vnchristian hart Can any Papist or Atheist say more Or can any desire a more euident proof then this that you and your Assemblies thus holding professing and practising as here your self affirme cannot in this estate by the word of God be deemed true Christians and Churches Sixtly you do yet further seek shifts and would colour the matter by pretending That the things which concerne outward gouernement and ceremonies are not of the foundation simply But this will help you no more then the other For first we aske are they of the foundation at all though not simply If they be then seing they are not written nor certen nor perpetuall as here by you is affirmed it will follow that neither the whole foundation is written certen or perpetuall neither the Apostles were faithfull and skilfull maister builders in the laying thereof If they be not then why is this word simply added as if you granted they were of the foundation though not simply Secondly we aske whether the outward gouernement and ceremonies ordained by Christ for his Church vnder the Gospell be not of the foundation asmuch as the outward gouernemēt and ceremonies appointed by Moses for the Church vnder the Law Or if they be whether they are not as faithfully set downe by Christ as the other were by Moses and as carefully to be observed by vs as the other were by the Iewes or rather more inasmuch as * Heb. 3.2.3 Christ the Sonne is worthy of more glory and honour then Moses the seruant Thirdly we aske what fundamentall poinctes Moses and Aaron with the rest of the Iewes ioyning with them held that ‡ Num. 16. chap. Corach Dathan Abiram and their cōpanions held not differing frō them and erring onely touching the Priesthood and Ministery which concerned the outvvard orders and gouernemēt of the Church Was therefore Corah Dathan Abiram and their companie in that estate the true Israell of God Or were not the other truthes they held by this meanes frustrate and of none effect vnto thē Nay were they not therefore vvholy to be separated from and left to the iudgment of God which overtook them and all that ioyned vnto them Yet was their error onely in matters of order and outvvard gouernement of the Church This may serve to convince your vntrue assertions in this place To that of Maister Cranmer Ridley c is aunswered before For conclusion I adde concerning this poinct That all such assemblies and people as hold professe and practise as doth the Church of England these abominations following can not by the word of God be esteemed in such estate truely to holde Christ their Prophet Priest King viz. 1. The confusion of all sortes of people though never so wicked and their seed in the body of the Church 2. The offices and callings of other Archb. and Lordb. then Iesus Christ also of Archdeacons Priestes halfe Priestes Parsons Vicars c. 3. The entrance into the Ministery by another way and other Lords then Iesus Christ 4. The executing of it vnder these strange Lords and leaving it at their pleasure 5. The preaching of the word administration of the Sacraments and governing of the Church by vertue of the offices and callings aforesayd and according to the Popish Canons and constitutions 6. The power of Excommunication in the Prelates alone and their Officialls 7. The confounding of Civill and Ecclesiasticall offices and authority in the Ministers of the Church 8. The forbidding of Mariage at certen seasons 9. The imposing and vsing of stinted deuised Leiturgies The English Portuis taken out of the Popes Latine one word for word saue that a few of the grosest things are left out yet keeping the same frame and order of Collects Psalmes Lessons Pater nosters Pistles Gospels Persicles Respondes c. 10. Appointing holy daies to all Sainctes and Angels to the Virgin Mary Iohn Baptist Mark Luke and twelue Apostles severally 11. togeather with Fastes on the Evens and on Ember dayes Fridayes Saturdayes and Lent 12. Prescribing the Ministers to pray over the dead over the Corne and Grasse at some season of the yeare and over Women at their Churching or purification 13. Enioyning them to marry with the King which they make a sacramentall signe 14. And to Baptise with the signe of the Crosse with Godfathers and Godmothers with questions demaunded of the infant that cannot speake nor vnderstand 15. Giving power to Womē to baptise 16. And ordaining that the other Sacrament of the Lords Supper be celebrated kneeling as when they received their maker and with change of the words of Christes institution taking in steed of them the wordes of the Popes Masse book translated into English c. Finally the vpholding of these and all such amongst them onely by carnall weapons of imprisonment death confiscation of goods bānishmen and such like The Assemblies and people I say which hold professe and practise as doeth this
of them But seeing we are here constreyned vnto it by your slie and colourable answer therefore can we not but doe it for the clearer manifestation of the trueth and better discouering of your deceipt In which respects we entreat the Reader to take in good part and duely to weigh the rehearsall following Antichristian abominations yet reteyned in England 1. The coÌ„fusion of all sorts of people in the body of the Church even the most profane and their seed being members thereof 2. The retaining and vsing in their publique worship the Apocrypha books which have in theÌ„ much error vntruth blasphemie Magick contradiction to the Canonicall Scriptures 3. Their stinted prayers and Leiturgie taken out of the Masse Book with the same order of Psalmes Lessons Collects Pater nosters Epistles Gospels Versicles Respondes c. 4. The forbidding of Marriage in Lent Advent Ember daies Rogation week c. Which the Apostle calleth a Doctrine of divels 1 Tim. 4.1.2.3 5. Forbidding of meats as of flesh to be eateÌ„ in Lent Ember daies Saints Evens Frydayes and Saturdayes throughout the yeare Another doctrine of divels noted in the scripture aforesaid 1 Tim. 4.1.3 6. The oath ex officio in the Ecclesiasticall courts making men sweare to accuse themselves 7. Their Pontificall or booke of consecrating Bishops and of ordeining Priests and Deacons taken out of the Popes Pontifical Antichrist corruptions yet had in the Church of England 8. Their intolerable abuse of the word of God therein 9. Their making and being made Priests with blasphemie the Prelates saying to everie one of them whom they make Priests Receiue the holy Ghost vvhose sinnes thou doest forgive they are forgiven c. And they that are made Priests then humbly kneeling vpon their knees at the Prelates feet 10. Their confounding of civil and Ecclesiastical offices and authoritie in Ecclesiasticall persons 11. The offices callings of Archbishops 12. Lord-Bishops 13. Suffraganes 14. Priests 15. Half Priestes or Deacons as they call them 16. Subdeacons 17. Archdeacons 18. Parsons 19. Vicars 20. Curates 21. Vagrant and Mercenary Preachers 22. Church-wardens 23. Chauncellors to the Prelates 24. Deanes 25. Subdeanes 26. Prebendaries 27. Canons and Peticanons 28. Chaunters and Virgerers 29. Epistlers and Gosplers 30. Queristers men and boyes 31. Organ-players and blowers 32. Clerks and Sertous 33. Chapleines and House-priests 34. Doctors of Divinitie 35. Bachelours of Diuinitie 36. Doctors of the Arches 37. Proctours in the Prelates courtes 38. Commissaries 39. Officials 40. Registers 41. Summoners with the rest of that Antichristian and viperous generation 42. Their Ministration of the Word Sacraments Church-governement by vertue of the officer aforesaid 43. The titles of Primate Metropolitane Lords grace Lordship c. ascribed to the Prelates 44. The inferior Prelates swearing obedience to the MetropolitaÌ„ Seas of Canterbury and York 45. The inferiour Ministers wheÌ„ they enter into the Ministerie promising obedience to the Prelates their Ordinaries and wheÌ„ they are inducted to Benefices confirming it with their oath of Canonicall obedience 46. The preseÌ„tatioÌ„ of the Priests and Deacons to the Prelate by the Archdeacon when they are made Ministers 47. Their receiving of Orders at the hands of the Prelates or their Suffraganes 48. The Prelates Confirmation or Bishoping of childreÌ„ to assure them of Gods favour by a signe of mans devising Which is to malte a new Sacrament 49. The Crosse in Baptisme of like nature 50. The hallowed Font. 51. Questions at Baptisme to the infants that can neyther speak nor vnderstand 52. Godfathers Godmothers Their promising that the child doth beleev forsake the Divell and all his workes c. 53. Womens baptising of childreÌ„ Which mainteyneth that heresy That the Children are damned which dy vnbaptised 54. Their houssing of the sicke ministring the Communion to one alone 55. Their giuing it for two pence to all commers 56. Their ministering of it not with the words of Christs institution but with other taken out of the Popes Portuis 57. The receiving of it kneeling Which teacheth still to make it an Idoll and nourisheth that popish heresy of worshipping it receiving their maker c. 58. The King in mariage making it a SacrameÌ„tall signe mariage an Ecclesiasticall action thereby nourishing the Popish heresy that Matrimony is a Sacrament 59. Their Churching or purifying of women Which sauoreth of Iudaisme 60. The standing at the Gospell reading The putting of the cap and making a legge when the word Iesus is read 61. Their Saints Angels and Apostles dayes With their fasts and prescript service 62. The Gang-week praying then over the corne and grasse c. 63. Their praying over the dead at buriall So nourishing the Popish error of prayer for the dead 64. Buriall and the solemnizatioÌ„ of mariage c. made part of the Ministers duty 65. Their absolving the dead dying excommunicate before they can have as they call it Christian-buriall 66. The ring of peales at burials 67. Beadmen at burials and hyred Mourners in mourning apparell 68. The hanging of Churches and heerses with black to help forward theyr popish show off mourning at burials 69. The Idol Temples retayned vsed for the worship of God 70. The popish vestments as Rotchet Square-cappe Tippet Sâ—rplus in Parish-Churches and Coap in Cathedrall 71. The visitations of theyr Lord-Bishops and Archdeacons 72. The Court of Facultyes From wâ—eace are had dispensations Licences Tolerations c. 73 Dispensations to eat flesh at theyr tymes forbidden Which dispeÌ„satioÌ„s also haue this clause sana conscientia that is with a safe conscience plainely shewing that they make it a matter of conscience 74. DispeÌ„satioÌ„s likewise to marty in theyr tymes forbidden 75. Licences from the Prelates to marry in places exempt By meanes of which dispensations aÌ„d Licences is mainteyned that wicked practise that many are maryed without their Parents knowledge or consent Yea many ofteÌ„ stollen froÌ„ theyr frends and so marryed 76. Dispensations for boyes and ignorant fooles to haue Benefices and charge of soules 77. Dispensations for Non-residents 78. And plurality of benefices As the having of two three fower or mo even tot quot as many as a man will haue and can get 79. Patronages of and presentations to Benefices with buying and selling of advowsons 80. Theyr Iustitutions Inductions Prories c. 81. The Prelates Chauncelours CoÌ„missaryes Officials courts c. 82. Their power to excommunicate alone and likewise to absolve 83. Theyr Penance in a white sheet 84. Theyr commutation of Penance and absolving one man for another 85. Theyr Suspensions Deprivations Degradations c. 86. The Prelates Lordly dominion revenewes and retinew 87. The Priests maintenance by Tithes Chrismes Offerings c. 88. The Popes accursed Canon Law 89. And the Prelates like Articles Canons Injunctions c. from tyme to tyme newly devised and published for the Lawes ruling of theyr Church according vnto them 90. The Church-wardens oath to present to the Prelates and theyr Courts all
erected visible Idols 1 Kin. 12.28 and very filthy ones even calves and brute beasts The same you might alledge of the Israelites with Aaron Exod. 32.4 whose sinne notwithstanding was directlie against the Second commandement as you confesse yours also is Besides Mr Iacob have not you and your Church too your visible Idols What els I pray you are your Service book your books of Canons and Homilies your Book of ordering Priests and Prelates taken out of the Popes pontificall your Idoll-shepheards Zach. 11.17 even the Prelates and Priests themselves such as to whom for any sound knowledge they have in themselves or good instruction they give or receive of others may fitly be applied that saying of the Prophet concerning Idols They have a mouth and speak not they have eyes and see not Psal 115.5.6 they have eares and heare not c. Where in the next place to lessen your sinne in respect of Ieroboās you say you professe your Ecclesiasticall orders to be but indifferent things for order and comelines onely how absurd againe and shameles is your pretence Do you in deed professe that your Book of common prayer with the other aforsaid are but indifferēt things for order and comelines only If so then are they not the true worship and service of God commāded in his word to be observed of his Church For that is not an indifferent thing but straitlie enjoined to be kept without spot or chaunge vntill the appearing of our Lord Iesus Exod. 20.4.5.6 1 Tim. 6.13.14 Col. 2.8.22.23 Rev. 22.18.19 Againe do you professe the confusion of all maner people in the body of your Church to be an indifferent thing for order and comelines onely If so then you might aswell tell vs you professe darkenes to be light disorder and confusion to be order and comelines c. Or do you professe that your Archbishops and other Prelates and Priests with their offices and callings taken out of the cup of Babylon your forbidding of meats and mariage called by the Apostle doctrines of Divels your retaining the Apocrypha Books in your publik worship Pag 63. c which have many lyes and great blasphemy in them Do you I say professe that these with the rest of your abominations ‡ before rehearsed are but indifferent things onely for order and comelines And is this in deed the profession of your generall State as ‡ here you note in the margent Then sure you are not far behind Ieroboam Pag. 110. if not far worse in some respects And by this it is evident to note it by the way that your generall State is conuinced of great impietie inasmuch as howsoever it stood for the controversy otherwise yet none can be so grosse as to deny but thus far you are convinced that these are not indifferent things c. You had need also look well about you what to aunswer for speaking in such maner of your generall State Now for Ieroboam what will you say if he also held this as the chief and mayne thing ♣ that the true God who is infinite and every where present be worshipped but whether at Ierusalem or at Dan Ioseph Antiq Iud. lib. 8. cap. 3. whether in Salomons Temple or at the Calves which he had now made whether by the Levites or by others consecrated to that service c. that these and the like he accounted and vsed as indifferent things as might seem best to serve for the opportunity of their dwelling for that estate c. See Iosephus Antiquityes if he do not testify thus much concerning him affirming further that by these meanes he deceyved the people and drew them from the true worship of God which in the end was the cause of their vtter ruine Lo here the fruit and yssue of such pretences Further you alledge 2 Chron. 11.15 Where Ieroboam is said to appoint Priests for the high places and for Divels and for the Calves he had made So have you also appointed Priests such as God never ordeined and that for your high places and Calves that is for your Idols Temples and Service the places and maner of your publik worship to this day Of which three points viz your Priesthood Idoll-temples A treatise of the Ministery of the Church of England and false worship I have written in another treatise to which I refer you Where it is said Ieroboā appointed Priests for Divels you are to know if already you do not that this is spoken mystically in respect of Gods account and as it was in deed not that Ieroboam and the people did so think and esteem it themselves And that you may have lesse preiudice of this which I say heare it of Peter Martyr who writeth thus of it Ieroboam and his complices said they worshipped not the Calves but Iehovah in that figure visible signe but the Scripture in the Chronicles witnesseth their imagination to be frustrate because in deed they did that service not to Iehovah but to Divels P. M. Lo. com p. 1130. Epist ad Eccles peregrin Lond. I will also help you to vnderstand this point by a like example to which I suppose you will yeeld The Papists in Gods account are worshippers of Divels Rev. 9.20 Yet in their owne judgement they do not so but pretend to worship God himself Even so it was with Ieroboam Further for the more clearing of this matter see what it is in deed thus to worship Divels And heare it of Mr Iunius whose judgement I know in this case you will judge lesse partiall He in his notes vpon Lev. 17.7 saith thus Men sacrifice to Divels if they sacrifice eyther in other place or after other rite and maner then the Lord hath prescribed See Deut. 32.17 1 Cor. 10.20 And this he sheweth was the sinne of the Iewes both in Egypt and in the wildernes first by Exod. 32. chapter then by ‡ Lev. 17.7 this verse where the word hereafter or no more is vsed and lastly by Stephens testimony Act. 7.42 Ieroboam then worshipped Divels not in his owne purpose and judgement but in Gods account because his worship of God was in other place and after other maner then the Lord had apppointed Now seing you graunt this here to be true of Ieroboam how will you denie it either for the Papists from whom you have borrowed your worship or for your selves the children of their fornications And that you may see it is a thing needfull to be mynded in your Church-constitution note for your selves that * 1 Tim. 4.1.3 the erroneous doctrines of Antichrist are by the Lord accounted and in the Scripture called doctrines of Divels †Rev. 9.20 the worship of Antichrist the worship of Divels ♣ Rev. 16.13.14 the Ministers of Antichrist the spirits of Divels ‡ Rev. 18.2 the confusion of all prophane people and abomination in the body of Antichrists Church and religion the habitation of Divels c.