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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04542	A treatise of the ministery of the Church of England Wherein is handled this question, whether it be to be separated from, or joyned vnto. Which is discussed in two letters, the one written for it, the other against it. Wherevnto is annexed, after the preface, A brief declaration of the ordinary officers of the Church of Christ. And, a few positions. Also in the end of the treatise, some notes touching the Lordes prayer. Seuen questions. A table of some principal thinges conteyned in this treatise.	Johnson, Francis, 1562-1618.; Hildersam, Arthur, 1563-1632. aut	1595 (1595)	STC 14663.5; ESTC S117234	146,027	152

and such other who being made Priests at Rhemes and Rome were without any other ordination then there they had vpon recantation of some popish errors receyved for ministers of these assemblyes ād inducted into benefices by the Prelates Whereas on the contrary such as have ben allowed for ministers in the reformed Churches beyond seas where the popish priesthood is wholy reiected whē they come into Englād are not approved for lawfull ministers to administer in these assemblyes neyther to enter vpon any theyr benefi●es vnles they be first made Deacons and Priests by some of the Prelates Proof of this also we have seen not onely in the troubles raysed in this behalf against Mr Whitting●am at Durham in the North and against Mr Travers at the Temple in London but most evidently in Mr Wright now Parson of Dinnington in Suffolck who being presented to that benefice yet could not for all the allowance he had receyved of the reformed Churches in the low countreyes be instituted and inducted into it till he was made Priest by Scamler Prelate of Norwich now deceased Thus to omit till hereafter how neare of kinne our English Priests are to the popish by these reasons is evident that they are truly and iustly called Priests Which is the thing that was to be showed But they will say they are not ordeyned to sacrifice for the quick and the dead as be the popish priests Whereto I might ●unswer that some of them were so ordeyned and never receyved any other ordination yet notwiths●anding stand they priests of these assemblyes at this day as was showed before But be it that none of them were so ordeyned What then Doth it follow therefore they are no Priests If so th● the Leviticall priests vnder the Law were no priests For they were not ordeyned to sacrifice for the quick and dead Yet were they priests by office of ministery and lawfully also at that tyme as the Scripture teacheth Neyther by this reason are Mahumets priests at this day or any priests of the Heathen to be accounted Priests For they are not ordeyned as the popish priests to offer vp Christ whom they reiect Yet are they priests notwithstanding by theyr office as we read of Iupiters Priest in the Acts but false ones as be also the Romish and English and all Antichristian priests whatsoever Secondly although the Masse whereto those popish priests be bound be the chief and principall yet is it not the onely abominable sacrifice and worship in the world To let passe the Heathens sacrifices and priesthood what may we think in this light of the Gospell of that Idoll-book of stinted prayers and exhortations whereto the priests of England be tyed to offer it vp as theyr publik sacrifice and worship vnto God Will you heare what some of themselves have thought of it and have advertised the most honorable Court of Parliament concerning it Thus then have they written hereof We must needs say as followeth these are theyr own words that this book is an vnperf●●●t book culled and picked out of that popish dunghill the masse book full of all abhominations Lo here in theyr own consciences theyr book of Common prayer is no other but a pigge of that mezeld sow the Masse book Yet this sacrifice do theyr Priests daily offer vp vnto God and are bound therevnto And that so as among them this may and doth serve alone without any theyr sermons or other prayers whereas these without it in theyr constitution are not sufficient Although then the Priests of England be not now ordeyned to say Masse neyther tyed to the Masse book in Latin yet when in stead thereof they are still bound to such a book and worship as by theyr own confession is culled and picked out of that popish dunghill the Masse book full of abominations what can this help for theyr defence Nay rather considering the light and measure of knowledg revealed more to them then to the Papists is not theyr sinne though not in it self yet in this respect so much the greater as they have receyved more light and knowledg of the truth then the other have done Thirdly neyther is sacrificing the onely duty of the priesthood in Popery but besides it they have by vertue of theyr ordination to that office authority likewise to read theyr service book to preach to minister the Sacraments to bucy the dead to solem●ize Mariage to Church weomen after childbirth to pronounce absolution when they visit the sick etc. All which being dutyes likewise of the Priesthood of England wherevnto in this constitution they have authority by vertue of theyr ordination to that office as have the Priests in popery What great matter is it if agreing with them in so many severall dutyes of the same office they should altogether differ from them in one The Turkish and Heathenish priests at this day although they differ very much both from those at Rome and these of England yet notwithstanding are they Priests in a false office as well as the other Hitherto then hath ben showed that the Ministers of these assemblyes are truly and fitly called Priests And Mayster H. himself who pleadeth theyr cause yet cannot you see deny but they agree in Name with the popish priesthood Now whereas he addeth that though theyr Priesthood agree in name yet it differeth in nature and substance as much from the popish priesthood as light doth frō darknes it is as true as whē he said before theyr priesthood was in substance the same with the office of the Pastor described in the word that is it is vtterly vntrue Which although it be sufficiently proved already yet for more clearing of the truth ād stopping of theyr mouths it shalbe good here by way of comparison to set down the agreement of theyrs with the popish priesthood on the one hand and on the other the disagreement of them both from the Pastors office which Christ hath appoynted 1 And first of all it would be knowen what the cause is why they retayne the same name if they have not the same office with the popish priesthood As also if they have the same office with the Pastors described in the word why then they have not also the same name In the history of Isaac the Scripture recordeth as a thing very godly and memorable that when he digged agayn the wels of water which they had digged in the dayes of Abraham his father and which the Philistims had stopped after the death of Abraham he gave them the same names which his father had given them If these men likewise have recovered agayn the Pastors office plāted by the Apostles in the Primitive Churches and since theyr death stopped vp by the Romish Philistims why do they not in like maner give it the same name that our fathers the Apostles gave vnto it Are these men wiser then the Apostles of our Lord Iesus or are they fathers in Christ more

A TREATISE ❧ Of the Ministery of the Church of England Wherein is handled this question Whether it be to be separated from or joyned vnto Which is discussed in two letters the one written for it the other against it Whervnto is annexed after the preface A brief declaration of the ordinary officers of the Church of Christ And A few positions Also in the end of the treatise Some notes touching the Lordes prayer SEVEN QVESTIONS A table of some principal thinges conteyned in this treatise Trie all thinges keep that vvhich is good 1 Thes. 5. 21. If the Prophets had stood in my counsell then should they have caused my people to heare my vvordes and have turned them from theyr evil vvay and from the vvickednes of theyr inventions 22. Ierem. 23. Lord who hath beleeved our report and to whom is the arme of the Lord reveled Esa. 53. 1. Ioh. 12. 38. Rom. 10. 16. THE PREFACE To the Christian reader grace and peace from Iesus Christ our Lord. GReat strife there is at this day about the ministery of the Church of England vvhether it be the same that Christ hath ordeyned in his Testament or an other And many by conference some also by vvriting have controverted this question There coming to my hands these tvvo Letters follovving the one vvritten in defence of the said ministerie the other as aunsvver therto and disproving the same I have thought them meet and needfull to be published for thy good gentle reader that the truth in this point may appeare Neyther will they that vvrote these thinges blame me for thus doing I trust seing the matter 〈◊〉 off it ovvne nature publik and concerneth al men 2. besides both of them doubtlesse have set dovvne that vvhich they are persvvaded is the truth and vvhich they vvould vvish others vvith them to receyve and follovv 3. and sundry copies especially of the first letter are already spred abroad in vvriting vnto the handes of many The ground and occasion of these letters as I vnderstand and as may be perceived also by the vvritinges themselves vvas this The●e vvas a gentlevvoman imprisoned because she vvould not ioyne vvith the publick ministerie of England in the vvorship of God She being much sollicited to the contrarie gave in vvriting a reason of that her faith and practise to one Mr A H. a minister and a man very learned The reason vvas this as may also be seen 〈◊〉 the letters follovving Whosoever he be that dealeth with the holy thinges of God and worketh vpon the consciences of men by vertue of an Antichristian power office and calling him the people of God ought not to receyue and joyne themselves vnto But al the ministers that stand ouer the Church-assemblyes in England deale with the holy thinges of God and worke vpon mens consciences by vertue of an Antichristian power office and calling Therefore the people of God ought not to receive them or ioyne themselves vnto them VNto this argument Mr H. made aunsvver by a letter vnto her vvhich follovveth The letter she communicated vvith some of her friendes they together advised to get it auns●●ered vvhich vvas obteyned of one Mr. F Io. prisoner for the same cause vvho also directed 〈◊〉 aunsvver to the foresayd gentlevvoman Both of these vvith some fevv other things are 〈◊〉 set forth for thy benefit good reader that comparing one vvith an other and vveyghing thinges by the vvord of truth thovv maist discerne the right through the helpe of God and 〈◊〉 of his grace vvhich it shalbe thy dutie instantly to crave that so knovving his heaven 〈◊〉 vvil in these things thovv maist also be blessed doing the same Iohn 13. 17. Farevvell Desier the peace of Ierusalem let them be prospered that love thee Let peace be in thy fort tranquillitie in thy pallaces Because of my brethren and my fellow-friendes I will speak now peace in thee Because of the howse of the Lord owr God I will seek-out good for thee Psal. 122. 6. 7. 8. 9. A brief declaration of the ordinary officers of the Church of Christ. The ordinary offices besides the private members had in the Primitive Churches planted by the Apostles were these Pastors Teachers Elders Deacons Widowes or Helpers 1 Pastors In the Churches of Ephesus Ephes. 4. 11. 1 Tim. 5. 17. with cap. 1. 3. Rev. 2. 1. Rome Rom. 12. 8. Colosse Col. 1. 7. Corinth 1 Cor. 3. 5. 6. and 12. 8. ●hessalonica 1 Thes. 5. 12. Creta Tit. 1. 7. 8. 9. The dispersed Iewes 1 Pet. 5. 1. 2. 4 Heb 1● 7. 17. 2 Teachers In the Churches of Ephesus Ephes. 4. 11. 1 Tim. 5. 17. Rome Rom. 12. 7. Antiochia Act. 13. 1. Corinth 1 Cor. 12. 8. 28. Galatia Gal. 6. 6. Creta Tit. 1. 7. 8. 9. The dispersed Iewes 1 Pet. 5. 1. 2. 4. Heb. 13. 7. 17. 3 Elders In the Churches of Ephesus Act. 20. 17. 1. Tim. 5. 17. Rome Rom. 12. 8. Ierusalem Act. 11. 30. and 21. 18. Corinth 1 Cor. 12. 28. Thessalonica 1 Thes. 5. 12. 14. The dispersed Iewes Iam. 5. 14. 1 Pet. 5. 1. 4 Deacons In the Churches of Ephesus 1 Tim. 3. 8. with chap. 1. 3. Rome Rom. 12. 8. Ierusalem Act. 6. 2. 3. 5. 6. Philippi Phil. 1. 1. 5 Widowes or Helpers In the Churches of Ephesus 1 Tim. 5. 3. etc. with chap. 1. 3. Rome Rom. 12. 8. Corinth 1 Cor. 12. 28. Cenchrea Rom. 16. 1. The other members of the Church commonly called Brethren the Saints the multitude the flock or by such like name In the Churches of Ephesus Act. 20. 28. with ver 17. Rome Rom. 16. 14. 15. Ierusalem Act. 6. 2. 5. and 15. 22. 23. and 21. 17. 22. Philippi Phil. 1. 1. The dispersed Iewes Iam. 1. 2. Heb. 13. 24. And almost every where throughout the Epistles and Acts of the Apostles The whole body of the Church joyntly together In the Churches of Corinth 1 Cor. 5. 4. and 11. 20 3● and 12. 27. and 14. 2● Ierusalem Act. 1. 15. and 15. 22. ●ystra Iconiu●● Antiochia Act. 14. 21. 23. 27. and 15. 3. Ephesus Ephes. 2. 19 22. and 4. 16. Galatia Gal. 12. 1 Cor. 16. 1. Rome Rom. 12. 5. Collosse Col. 2. 5. The dispersed Iewes Iam. 1. 1. with Heb. 13. 24. And so in all other Churches of Christ wheresoever Mat. 18. 17. 1. Cor. 4. 17. and 14. 33. 35. 2 Cor. 8. 19. The Eldership to whom the oversight and guyding of the Church is committed consisting of the teaching and ruling Elders that is of the Pastors Teachers and Elders aforesaid In the Churches of Ephesus 1 Tim. 4. 14. and 5. 17. Act. 20. 17. 28. Ierusalem Act. 15. 4. 6. 22. 23. and 16. 4. and 21. 18. Rome Rom. 12. 7. 8. Iconium ●ystra Antioch Act. 14. 21. 23. Philippi Phil. 1. 1. Thessalonica 1 Thes. 5. 12. 13. 14. Corinth 1 Cor. 12. 28. The dispersed Iewes 1 Pet. 5. 1. 2. 3. Iam. 5. 14. Heb. 13. 17. 24. And so in the rest of the Churches planted

his high court of prerogative or grave fatherly faculties these together or the worst of them as some of them be to bad may not be broken or offended against but with more daunger then to offend against the Bible To these subscribing and subscribing again and the third subscribing are required for these preachers and others are indited are fined are prisoned are excommunicated are banished and haue worse things threatned them And the Bible that must haue no further scope then by these it is assigned Is this to professe Gods word Is this a reformation He that could not abide straunge fyer in the old law but burnt them that used it what vvill he do to us in the nevv lavv that erect a nevv and straunge course or vvord to rule his Church by What did the Pope but so He did suffer Gods vvord to haue a course as far as it pleased him so that he might haue the vvhole authority aboue it So did the popish Church But vve say the vvord is aboue the Church Then suerly it is about the English Church and aboue all these books afore rehearsed If it be so vvhy are not they ouer-ruled by it and not it by them These are theyr own words and that in an admonition to the high court of parliament So as we holding our peace you may by this perceiue in what estate they stand by the lawes and present constitution of theyr Church But Mr. H. addeth moreover that they all professe Christ to be the onely lavv giver vnto the conscience Is this so in deed How is it then that Mathew Sutcliffe Deane of Exce●er a chief officer in theyr Church is not afrayd nor ashamed to publish in print that it soundeth harsh in Christian ea●es to call Christ a Lavvgiuer But to let him alone with his blasphemous contradiction to the Scriptures and Spirit of God let us consider a litle the prof●ssion they make herein And first I aske what if the Papists professe as much Will such profession in word help any thing when in deed by theyr works they deny it Secondly let Mr H. remember that some of themselues affirme vvhiles they professe Christ to be a king and per submitt not to the lavves he hath prescribed in his vvord they make him an Idoll and putt a scepter of reed in his hand Thirdly do not they fynd fault with the Papists ād prove them to bend true Church though they professe in word that Christ is the king of his Church becouse in deed they obey not his lawes but have invented and use theyr own canons and constitutions for government of the Church Mark well theyr own words in a treatise lately published wherein they prove the Church of ●ome not to be the true Church by this reason following The Papists in vvord vvill not deny but Christ is a king vvhich hath all povver in heaven and in earth But in deed it appeareth they do exile and banish him out of his kingdome or at least leav him but a small portion or rather none at all For in respect that he is a spirituall king and the king of his Church he is also as Iames speaketh the onely lavvgi●er thereunto and therefore by his lavves onely the Church is to be governed Which they cannot abide For they adde their popish Canous constitutions and customes vvhereby they vvill haue the Church governed Yea they vvill haue these take place though they utterly displace the vvord of God for the maintenance of them These are theyr own words in that treatise Thus they reason against the Papists And is not this reason I pray you as strong against themselues and against theyr own Church Prelates and Clergy Yea are not theyr ecclesiasticall assemblyes daughters of the Church of ●ome in this behalf Or have the● more priviledge by theyr verball profession to be ex●mpt from the obedience of Christ and his lawes then the Papists hav● Lastly seing Mr H. saith they professe Christ to be the onely lawgiver to the conscience Let him in syncerity of heart as before God aunswer vs these few questions 1 Whether then obedience be not to be given to the Lord Iesus in whatsoever he hath commaunded and all his lawes and ordinances to be observed though all the Princes on earth should forbid it 2 Why then they abstayne from the observation of those Lawes and ordinances which themselves have taught and written to be appoynted by Iesus Christ to be kept vnblameable and without spott vntill his appearing yea though it be with the losse of wealth honour liberty and life it self 3 Whether the Lord Iesus the lawgiver of his Church have not set in his Church to continew to the end of the world the offices of Pastours Teachers Elders Deacons and Helpers together with theyr entrance works and maintenance for the administration of his holy things 4 Whether the Offices of Archbishops Lord bisshops priests deacons vicars and the rest now had in England theyr maner of entrance into them theyr administration of them by theyr popish canons and book of common prayer theyr maintenance in them by tithes Lordships Chrismes offrings ād such like be appoynted by Christ that onely Lawgiver to his Church and in what places of his Testament 5 Whether being not prescribed by Christ but derived from and belonging to Antichrist any can eyther administer or joyne vnto them in that estate and yet in truth acknowledg Christ to be the onely lawgiver to the conscience 6 Fynally whether they which abyde one with the world and false Church not separating themselves from them according to the commaundement of Christ which administer or receyv the word or Sacraments in or from a false ministery which how down vnto traditions and false worship devised and imposed by man which stand subiect to be silenced and excommunicated by the Prelates theyr Chauncelours and Archdeacons whether these I say can be said in truth to hold Christ to be the onely lawgiver to the conscience Or whether they receyv not the mark of the Beast and as yet stand subjects of his kingdome submitting to his Antichristian lawes and constitutions In the last place Mr. H. addeth that nothing among them is vrged to be done vpon payne of damnation but onely the word and law of God To which I aunswer first that if this were true yet it is not to the purpose seing many things among them contrary to the word of God are vrged to be done vpon payne of imprisonment confiscation of Goods and lands banishment death and such like Secondly I aunswer that they do require men to be subiect to theyr excommunication vpon payne of damnation as theyr own words in theyr writs of excommunication do show Now it is evident and confessed by the best of themselves that they have not Christs power to excommunicate but execute it contrary to the word of God by an Archdeacon or Lordly Prelate according to theyr

they belong in this behalf Finally for the whole worship of God the reformed Churches professe that the whole maner of worshipping God which God requireth at the hands of the faithfull is in the written word of God most exquisitly and at large set dovvn and that therefore it is not lawfull for any man or Angel to teach otherwise to adde or to detract therefrom it being perfit and absolute in all poynts and parcels thereof So as no other vvritings of men although never so holy no custome no multitude no mās vvisdome no antiquity no prescription of tyme no personall succession no counsels visions miracles and to conclude no decrees statutes or ordinances of men are to matched vvith or opposed vnto the holy Scriptures and bare truth of God but that all things ought to be examined and tryed by the rule and square thereof For all men are by nature ly●rs and more vayne then vanity it self Thus do the reformed Churches hold and professe Whereas on the contrary in England the maner of worship and administration is not according to the word of God but according to theyr book of common prayer taken out of the Papists Masse book together with other theyr Canons Articles and Constitutions which God hath neyther himself appoynted in his word nor therein given authority to any other so to prescribe And thus have I showed by the publik confessions and iudgment of the reformed Churches themselves that it is far otherwise then as these men would beare the world in hand and that in deed the Church-assemblyes in England in this constitution can not rightly be counted sisters of the reformed Churches abroad but rather daughters of Babylon that mother of whoredomes and abominations of the earth Next where Mr H. showeth how a private Christian should carry himself towardan whole Church towching corruptiōs I have before spokē of that matter ād noted two maners of proceding to be appoynted by God one toward such Churches as be set in the order of Christ but walk in it corruptly another toward such as stād in the apostasy of Antichrist though with some show of holynes This therefore being before hādled shal not need to be repeated By it may appeare how vnsound a directiō he hath here prescribed besides that what he sayth may with like colour be alledged for abiding in any the most popish assemblyes wheresoever For might not such alledge for themselves that they mislike the corruptions in those Churches that they refuse to subscribe or yeeld consent vnto them that by prayer and all other good meanes they seek the reformation of them Yet that being private Christians or a fevv severall assemblyes they may not account the Churches that are in an vvhole nation to be as beathens or publicanes ād that therefore they will abide in them still If this be a sufficient rule then suerly the Martyrs were deceyved in former ages and the godly Christians at this day in Spayne Italy and such places which content not themselves with misliking and seeking redresse of the corruptions in theyr popish assemblyes but refuse altogether to have any spirituall fellowship with them and chuse rather to suffer affliction for bearing witnes agaynst them Secondly how can they be sayd to mislike the corruptions wherevnto many of them subscribe with theyr hands and all of them joyne in theyr practise Or how do they refuse to yeeld consent to the corruptions which by word and deed they receyv allow and vphold Thirdly where he insinuateth that by prayer and other good meanes they seek a reformation I would aske with what comfort they can come before God in prayer when they do not onely stand subject to Antichrist in respect whereof theyr sacrifices of prayer must needs be abominable but by their continuall practise seem to deale like those Iewes of whom we read in Ieremy the Prophet that by theyr requests they made show as if they would know the will of God to obey it and yet when they knew it would not observ it If by other good meanes he vnderstand theyr suits to the Parliament as it is an happy thing and greatly to be desired that the Magistrates would abolish this false ecclesiasticall Ministery worship and government so yet if they do it not we must notwithstāding at the commaundement of God leave all false wicked and Antichristian wayes and peaceably yeeld obediēce to Christ in his own ordināce though we be for this cause reviled imprisoned banished ād killed all day long being counted as sheep for the slaughter 1. For in this case must alway be remēbred that we must obey God rather then Man ād that the cōmaundement or permissiō of the Magistrate maketh not the way of God any whit more lawful but onely more free from trouble 2. Agayn if the lawes of men do once enact ād establish the true ministery ād ordināces of Christ then must all be forced to submit thereūto whether it were Christs or not So as to withold our obedience from Christ till the Law enact it is nothing els but to stay till we be forced by man to the obedience of God 3. Furthermore what if the Magistrates would never establish that ministery ād order which Christ hath appoynted to his Church should we therefore never observ and submitt vnto it To what end then hath Christ enioyned vs without any exceptiō of the Magistrates Law to keep whatsoever he hath cōmaunded to the end of the world And why hath the Apostle so straitly charged Timothy ād in him all others before God ād Iesus Christ to keep the cōmaundments which he hath givē towching the Ministery order and governmēt of the Church without spot and vnblameable vntill the appearing of our Lord Iesus 4. To cōclude this poynt if without the Magistrates allowāce we might not observ whatsoever Christ hath cōmaunded what were this els but to have the faith of our glorious Lord Iesus Christ in respect of persons Which Mr H. before in the beginning of his leter according to the Apostles counsell wisheth in any case to be avoyded And thus much by the way towching the obedience which all Christians are bound themselves to yeeld vnto Christ leaving the generall reformatiō of the Lād to the Magistrates to whom it belōgeth Now to proceed where he expoundeth accounting as Publicanes to be ment accounting them such as with whom communion may not lawfully be had in the service of God he seemeth to mistake the meaning thereof For we read that the Publicane went into the Temple to pray aswell as the Pha●isee and that the speciall thing wherein the Iewes absteyned from company of the Publicanes was raiher in civill ●onversation then in spirituall worship As may be gathe●ed by this that the Pharisees blamed Christ for eating with Publicanes and yet both themselves admitted them ●nto the Temple and found not any fault with Iohn Baptist for