in the Church whether with or without their Princes licence But if yt be vnlawful for the Church or such as haue aucthoritie of God without the licence of their christian Prince or gouernours Then verilie our Sauiour his Disciples offended herein who stayed not to doe the will of his heauenlie Father for the threates laying wayte of the Rulers Furder if it be vnlawfull derogatorie to a Christian Princes office aucthoritie for anie to doe Gods wil in their callings and for the Church to proceede in the practize of CHRISTES Testament though against his wil Then is it also vnlawfull vnder a heathen Prince For the christian and heathen Princes haue one and the same aucthoritie office duetie to see all thinges both in the Church and in the commune Wealth donne according to the wil of God There is the same reuerence and obedience though I say not the same bowells of loue due to the heathen that is due to the christian Prince in regarde of their office The heathen Prince shall answere aswell as the christian for the neglect of their duetie for the abuse of their power and place And thus also if M r. G. doctrines be sownd the Apostles likewise sinned against the aucthoritie of Princes in erecting CHRISTS kingdome and the Churches in proceeding to receiue the same and to doe the wil of God without their Princes licence and notwitstanding their prohibition Seing that the vnbeleeuing Princes haue the same place office and aucthoritie and ought to haue the same obediene in respect thereof that christian Princes haue or ought haue And sure most diuelish and detestable are these two published and generallie receiued opinions of these contrarie factions of our English Cleargie men The one giuing out that the forme of ecclesiasticall gouernment prescribed in CHRISTS Testament practized by the Apostles and primatiue Churches in the tymes of persecution is not nowe necessarie or tollerable vnder a Christian Prince The other giuing out that those ordinances and that gouernment which they acknowledge CHRIST to haue instituted and prescribed to his Church vnto the worldes end may not nowe vnder a christian Prince be put in practize by the Church if he forbid the same as they might ought and were vnder heathen Princes by the faithful in all ages With the one of these blasphemous positions the Prelates defend their outragious gouernment and all their antichristian proceedings with the other the tyme-seruers these counterfeite Reformistes colour and defend their perfidie not witnessing vnto and practizing the Gospell of Christ and their seruile subiection to the gouernment of Antichrist By which positions both sides most impiously abrogate the heauenlie gouernment and ordinances of Christ in his Church and intollerably seduce and abuse that most blessed and comfortable ordinance of the christian Magistracie Both of them hereby shut vp the kingdome of heauen against all men neither entring themselues nor suffring such as would but holding the whole land vnder the enormous gouernment of Antichrist in the wrath of God whose iudgment therfore sleepeth not YEt remayneth an other dangerous error which Mr. G. hath pickeâ— out of a certaine answere made by me HENRIE BARROVVE to three greate Bishops of this land where being demaunded whether the Queene may make lawes for the Church which are not contrarie to the worde of God I seeing wherat they aymed vzt to maintayne al these popish reliques deuises tromperies c wherwith their worship Church is pestered answered as I remember to this effect That no Prince neither al the meÌ„ of the world not the Church yt self could make any lawes for the Church other then CHRIST hath left in his worde But I thought it the dutie of euerie Prince especially of euerie christian Prince to enquire out renewe the lawes of God and to stir vp all their subiects vnto more diligent careful keeping of the same This answere M r. G. after his accustomed maner pronownceth Anabaptisticall deâ—ijng and cutting off a great part of the power God hath giuen vnto Princes and a great part of Discipline Proof of these chardges he maketh none except we must take these two assertions in way of proofe vntill he bring better The first is that CHRIST hath giuen general lawes or rules for matters of circumstance that be indifferent variable in the perticulars and so to be altered and abolished as the peace and edification of the Church shall require And therfore that Princes with the Church are to ordaine to establish such orders by those generall rules as may afterward for iust cause be altered M r. G. his antecedent here is so general extendent his conclusion so doubtful and indefinite taking such roome to himself in both to escape euade as except he drawe nearer and in his next booke take the paynes to set downe what he meaneth in his proposition by general lawes rules and by matters of circumstance And in his conclusion what kinde of orders those such orders are the Prince should ordeine establish he shalbe so far from distressing or convincing me as I shall neuer perceiue where he is or where about he goeth This when he shal doe then I shall knowe what to answere him In the meane tyme I confesse manie thinges of circumstance as the tyme place of assembling what scriptures to reade or to interprete how longe to continue in prayer or prophecie c to be left in libertie at the discretion of the Church to be wisely vsed according to their present occasions to edification order decencie Of these sondrie such like the Lord in wisedome sawe it not good to set downe positiue or permanent lawes for all Churches and tymes because the present estate and diuers occasions of all Churches yea of anie one Church are so diuers variable that prescript definitiue lawes could not be set of such things in perticular for the space of one moneth without manifold incoÌ„veniences great preiudize to the Church Of such things then as the Lord for these wise endes waighty causes hath left in the libertie discreation of the Church to be vsed and ordered according to the present estate and occations therof c may man make no prescript positiue lawes in perticular to enioyne therby this forme this tyme c vpon all or vpon anie one Church without restrayning that which God hath left at libertie yea without coÌ„trolling contrarijng the wisdome of God which no doubt is most excellently perfect euen in the least thinges and without manie other grieuous inconveniences intollerable preiudize to the Church of God Much better therfore should the Prince prouide for the Church to see them duly to obserue the lawes that God hath giueÌ„ and to vse their libertie aright Or where they transgresse in either of these to reprooue or to correct accordingly then to make and enioyne new lawes of his owne deuising so contrarie to the libertie yea euen to that order
saith it is Christs ordinance that an holie assemblie should iudge in such cases Howe will this agree with the office of your Arch-Bishop Further as a maÌ„ ignorant in the scriptures he would haue the people excluded in their Synods The holye Ghost setteth before vs another order Acts. 15. And for a christian trial of our cause wee haue euerie way sought it by supplication and all maner of wayes but could neuer obteine it But your whole broode haue not only refused it and shewed al exquisit tyrannie vpon our bodies so farr as they had powre by close emprisonment rending vs from our trades and families and al ordinary meanes of liuehood but set their Priestes eueriwhere to crye out in their pulpits gyuing out lyes and sclanders openly secretly in Articles in printed Bookes in priuate complaints and false suggestions wherin M r. Giffard hath not bene behinde yet neuer vouchsafed vs free conference nor haue or can conuince vs of crime or error maintayned by vs. In whom then is this furor dolus tumultus now found but in these godlesse Priestes that caÌ„not abide the light because their workes are euill HE procedeth now to shew what tryalls were granted the Donatists before the Emperour and by his apointment Wherein there wil be found litle consimilitude betwene our estate and theirs for these AntichristaÌ„ Bishops vsurpe such powre as the magistrate may not cal their actions into question shutting vp the benefit of the common lawe against vs suffring no Iurie to passe vpon those they murther in pryson nor no bayle for anie they commyt I meruâ—l you could set forth these â—rialls alowed the Donatistes without blushiÌ„ng and make such hauock amongst Gods children now without anie trial granted them Further it is rehersed how these men the Numidian Bishopps and their companie condemned all Churches through the worlde as wrapped together in the guyltines of those Churches of Africa al polluted al vncleane al fallen from the Couenant of God through such as had committed sacriledge and were not separated They said there was no true ministerie no true Church no true sacramentes To which wee answere that wee are not to pleade the Donatistes cause but setting their persons and causes aside I trust it will be granted me that the defâ—ctioÌ„ Apostasie vnder Antichrist was generall in which defection you wil stil remaine in obstinate confusioÌ„ not only retayning that ministerie worship lawes offices c but reiecting Christs prescribed and for euer commanded in his Testament which your ministerie lawes worship gouernmeÌ„t we are able to prone false Antichristian So that there is no consimilitude in the Donatistes separation and ours in this poinct their matter being about sinnes coÌ„mitted in the Church where there was lawful office worship gouernment as they did not denie and our cause being about the not hauing of a Church gathered vnto CHRIST from the Apostasie from all them that remaine vnder that Apostatical ministerie gouernment and worship and in that confusion we haue warrant to separate Reuel 18. 3. 4. Now to the poinct These Numidian Bishops taught that so manie as would saue their soules must separate themselues M r. GIFFARD wil graunt I doubt not that if there were no true Church true ministerie nor no true sacramentes it was tyme to come out from amongst them and haue no coÌ„munion with the tables of Diuells as the Apostle reasoneth 1 Corint 10. If the Donatistes separated from the true Church we do not so but we separate according to Gods coÌ„mandement from the false Church false ministerie worship and Sacramentes Proue your Church therfore a true Church or our separation is iust and holy and the only way to saluation In the meane tyme let the Papist reason thus with you You separate from our Church therfore you are Schismaticks Donatistes Heretickes If M r. GIFFARD say no we hold you the true Church to haue the seales of the Couenant to hold many doctrines of faith to be the Temple of God then we may lawfully hold you still Daughters of that damnable harlot murderesse of the Saintes so often accursed in whose cupp of fornication you are druâ—ken If he say separation from the false Church is a commandement of God and that they haue made a kinde of separation then all are not Donatistes that make a separation but the cause must be considered from whome for which in what maner and to what we separate or ioyne Where he alledgeth that Augustine thought it an vnequall thing to condemne as they did at the first all the world for one mans sinne namely for the sinne of this Caecilianus and they therevpon tooke on hand to affirme that as the Church of Carthage and the Churches elswhere in Africa were fallen from God by the pollution of the sacriledge of Caecilianus and others so all other Churches in the world were destroyed by the like sacriledges committed in the dayes of persecution There is litle consimilitude betwene the Donaâ—â—stes and vs therein For we separated not at the first for one mans sinne neither do since condemne the Churches we know not but for the whole ministerie of CHRISTS Testament worship lawes and ordinances which you reiect deface and peruert standing subiect vnto administring in the Apostaticall orders and offices of Antichrist do wee separate But to answere your perticulars as you haue filled the printe with rayling lying and vnfruiâ—tfull and impertinent matters were but to trouble the Reader and maintaine strife You bring a storie of their comparison betwene Caecilianus Iudas-Iscariot whether should be greater sinner a repetition of Caluines Institutions histories out of Augustine Tertuâ—lan c which your labour as yttendeth but to a shadowe of defence of your rayling so I will leaue their writings and you to the iudgment seate of God where euerie one must answere for himself and breiflie proceed to your perticular accusations falsly fathered vpon vs most of them THus we see saith he that the Donatistes departed disorderly out of the Church not condemning yt for anie poincte of doctrine for therein they did not disagree Herein then we cannot be compared till you haue prooued your parish assemblies the true Church and we holde that you haue poysoned all the fountaines of sincere doctrine and peruert the whole Testament and turne away the practize thereof by your damnable false expositions yea that you teach not one poincte sincerely Againe where you say afterward that you will affirme the worship in the Churches from which the Donatistes separated as corrupt as yours and here say they agreed in all poinctes of doctrine we wonder what your make your worship to be some things indifferent as reading for prayer mens writings for scriptures homilies for interpretation but no doctrine conteined in your worship And where you affirme that the Donatistes cryed out all was polluted because such as reuolted from the faith in time of persecution returned and were againe recoâ—â—ed into the Church you know we hold
innovating of his Testament examine which you shall soone perceiue if you looke but what CHRISTS perpetual ordinances offices officers and lawes for the guyding ordering and gouerning of his Church be prescribing euerie one their place dutie limites ioyntly seuerally and not finde your ministerie registered there but a strange Leitourgie and worship borrowed from the Pope which came out of the bottomlesse pit confesse your sacriledge in suppressing CHRISTS whole ministerie and ordinances and erecting an other for the perpetuitie of his euen to euerie naile and pyâ— The holy Ghost sheweth that only to be his ministerie till we be all a perfect body in him and his whole ministerie and ordinances a kingdome that cannot be shaken Hebr. 12. Ephes. 4. a commandement to be kept vndefiled till the apearing of IESVS CHRIST his Scepter an euerlasting Scepter the Sonne as faithfull in his house as MOSES a seruant in the Tabernacle who made all things according to the paterne So that it is to be woÌ„dred Mr. GIFFARD should think anie part of Christs gouernment should not be perpetuall that was giuen by his Apostles the master buylders and layers of the foundation wherby all actions should be tried to y e worlds end May not Mr. Giff. as wel cal into question the perperuitie of the Testament as the lawes rules for the gouernment of his Church Now if your whole false Hierarchie Offices Officers Lawes Worship be plainly other theÌ„ CHRISTS as in our other writings are proued and shame will inhibit you to denye how can you be so drunke with the cup of the Whores fornication to think you haue no constitutions lawes or traditions which are a part of worship and against such rules of CHRISTS gouernment as the Apostles haue prescribed for the ordring of his howse and the same ordeyned for all Churches til we become all a perfect bodye in him But if Mr. GIFF. wil shew himself so voide of al conscience and truth to say al their traditionall worship and Antichristian Offices and ordinances be neither part of their woship nor constitutions disanulling the ordinances of Christ yet wil be confesse I doubt not this kinde of worship and gouernment to be imposed as matters to binde the conscience being all the â—eruice of God they haue seeing hee woulde also haue all that obserue them not to be censured and excommunicat for this merchandize yt were a sore matter a man should be cut off from Christ and his Church gyuen ouer to Satan and the iâ—dgment ratified in heauen against soule and bodye for a matter that byndes not the conscience As though the soule bodye howsoeuer some things perteine to the one or is done by the one as proper worke thereof were not both to be counted wheÌ„ the conscience shalbe opened to answere for all done in both or by eyther of both even whatsoeuer wee haue done in soule and bodye and Calvine would but diuide the soule and the bodye in Ciuile causes But Mr. Giffard would goe a note further namely that in the seruice of God in such causes as the transgression deserue excommunication to be no matter bynding the conscience But it may be Mr. Giff. doth suppose that except the constitutions ecclesiasticall be such as righteousnes be commanded to be fought in the doing them and forgiuenes of sinnes and merit by them all is wel Then besides the other abuses granted he must be demanded whither those traditions of the Fathers which our Sauiour Christ and his Disciples refused to obserue were imposed as meritorious whervnto wee answere No For in the superstitious washings of cuppes of beddes with al such trincketts wee see to be no such matter Marke 7. and Christs words in saying they layde the commaÌ„demeÌ„ts of God aside to set vp their owne traditions doth shew wherin the sinne was namelie to do and obserue such things of vaine glorie superstition or custome as God had not inioyned them and to leaue vndone the lawes and commandements of God which sinne is your transgression at this day Reade therfore the 7. of Marke 15. of Mathew more diligently Further those superstitious traditions Gal. 4. Colos. 2. the obseruing wherof were the denyall of Christ were neither held meritorious nor iustificatioÌ„ sought by them manie of them being Iewish ceremonies sometimes as rudiments commanded of God now abolished and no further burden to be layde in such outward thinges no We reade not that the law of God yt self was eyther commanded or so obserued as to seeke righteousnes by yt Now then to the matter Mr. Giff. thinketh CHRIST and his Apostles did well in refusing to obey the traditions of the Fathers at the Pharisies commandement and so must confesse it lawful and a dutie of vs to refuse to obserue your Iewish cerimonies and Romish superstitious traditions which are so manie as euen your whole Leitourgie and worship conteine nothing els Gods lawes and ordinances not only left vndone but al that pleade for them and seeke to walke in them persecuted with deadly hatred And how Mr. Giff. will proue that there is no adding or diminishing to or from the word of God by imposing and creating more lawes then God hath made in his vvorship and gouernment of his Church but such as bee made part of the vvorship or bynde conscience or bee meritorious or against such rules of his gouernment as bee perpetuall though I take all your orders lawes vvorship in this compasse yet howe you can poue this I know not for looke againe vpon the scriptures Pro. 30. 5. 6. Deâ—â— 4. 2. 12. 32. and. Gal. 3. 15. Reuel 22. 18. 19. and you shal finde that to add superordeine innovate or diminish or take anie thing from the lawes of God already prescribed for his vvorship were to abrogate his lawe to laye further burdens then hee hath layde to make his lawe vnperfect and set our selues in his seate yea vvhatsoeuer wee put to vvhich hee hath not commanded or whatsoeuer wee inhibit that hee hath commanded is here forbidden For this saith the Lorde Ye shall put nothing vnto the vvord vvhich I command you neither shall you take ought therefrom that you may keepe the preceptes of the Lorde your God vvhich I commande you Deut. 4. 2. And that this was as well in the outwarde ordinances of the Temple as in the iudgments is plaine in the first verse Againe in the 12. Chap. 32. VVhatsoeuer I command you take heede you do yt Thou shalt put nothing therto nor take anie thing therfrom and in the Prouerbs Euerie vvord of God is pure put nothing vnâ—o his vvordes lest hee reproue thee and thow bee found a lyer Now the scripture speaking so absolutely and generaly against al addition or detraction to or from his ordinances Mr. Giff. ouershooteth himself of his bare word to contradict and limit so expresse commandementes for these scriptures saith hee are against adding of humane preceptes and lawes to bee kept as partes of Gods
may impose lawes commandements by themselues ordeyned till they shew they haue that power giuen them the Apostles had and an other Leitourgie to be made vvhich they shall neuer be able to doe vvithout a newe Christ. Wee haue a sure foundation alreadie layd vvherevpon all Synods and Counsells must build and suffer their actions to be tryed therby they haue not power to inioyne one title vvhich is not by y â— word of God inioyned vs. Further vvhat did the Apostles here that they had not vvarrant for neither vvould they lay anie yoke or burthen And as for these thinges they doe as much binde vs nowe if ther be like cause namelie not in Idolothyts blood or that vvhich is strangled to offend our vveak brethren if the Iues should be now againe called neither to offend anie in meate or drinke for vvhome Christ hath dyed Neither vvas ther here any absolute law made of these thinges nor necessitye for the present tyme fuâ—der then it should bee necessary for the respect set downe for otherwise it had bene to build againe the thinges destroied onlye they thus counselled and adonished the Gentiles to vse their liberty in these thinges as they might gyue noe offence to theyr weake brethren of the Iues the more to drawe them on in the wayes of CHRIST for they doe not inioyne yt as a lawe but tell them they shall doe well if they obserue these thinges by no necessitye inforced But wee doe not nowe obserue these thinges the occasions being remoued True therfore I trust you wil grant that no man shall bee furder bounde to anye constitution in such thinges indifferent then there shall bee cause neyther need wee publicke order to retract so that you leaue the matter to me that wee can bee no further bounde in such thinges then by those rules of edifijng order comlines occasion shall require so that wee neither need nor can haue setled lawes herein howe much more bondage and burden is imposed vnder this Antichristian yoke the thinges being of themselues most lothsome and detestable Popery abrogating and making voide all the true ordinances lawes and worship of CHRIST and so inforced as whot persecution procedeth against anye that of conscience absteyne from them let it bee considered Neither hath there euer bene detracting this thirtye yeares of anye your abhominations neither is held lawefull for them that seeth them vnlawfull to forbeare them without deadlye hate to bee followed to the death Blessed bee our God that hath deliuered our soules out of such Egiptian seruitude our liues are not deare vnto vs neither shall your reproch moue vs. Nowe concerning the last places of the Treatise where hee is vtterlye mute in this that all whiche stand vnder another Hierarchie or spirituall regiment then CHRISTS bee by outward profession no true Christians or vnder the promise of saluation also for the freedome wee professe in holye obedience to all statutes and ordinances of God as hee hath left vntouched the matter for which hee aledged the 7. to the Romanes namelye the outward professed bondage to a false spirituall gouernment so I having before largely expressed my minde in that poinct of doctrine and in such as then were about these thinges opposed referre anye that desire the truth herein to ponder the reasons proofes there set downe not minding to repeate againe or to bee set aworke in vnfolding his troublesome and confuse cauills in abusing this place or to make further replye till I see more capeable conceypt in him of such principles of regeneration and sanctification of freedome and bondage yet for others direction one cauill or two shalbe breifly set in veiwe First where hee supposing I had bene in error and he himself fast fettered in heresie and feeth it not chargeth mee to runne as farre on the other side as a wheele turned with contrarye motions of the streame for saying I helde the deare children of God might fall into any sinne except the sinne against the holye Ghost yet bee restored by repâ—tance Gods grace so far abounding alwayes considered as then I noted that obstinacye in anye sinne made them to vs the seruants of sinne whiles they so remaynâ—d not speaking this to giue leaue or incouragement to presume in the least or first step of sinne lest God leaue them to themselues but to giue them hope if they returne that haue so fallen hee excepteth generally against all presumptuous sinne saying of â—railty Gods children may fall but of presumption hee maketh great doubt for 〈◊〉 so sinning to bee renued by repentance for it is spoken of the Maranatha to bee pronounced in this life to none but that bee in that sinne against the holye Ghost and here to fill his paper as his common shift is when hee can neither affirme nor denye hee putteth me to newe questions You must saith hee declare howe filthye incest is not sinne against the holye Ghost nor if a man kill his Father or Mother or children nor witchcraft nor familiarity with spiritts is not your meaning that the regenerate man may of presumption and obstinacy commit these If Mr. GIF shoulde thus vnderstande the worde may hee is in the same fault to say the regenerate may sinne of frailty And I answere furder hee coulde vnderstand the worde may otherwise if as in all his writinges hee caryed not this minde to take all in euill part to quarrell hee coulde haue vndâ—â—stood it thus that God suffereth of his elect to fall into such sinne yet hee is able to reduce them by repentance and hath made promise to receiue them if they retourne and not haue cauilled in this maner in such thinges the horrour in the verye naming of which sinnes shaketh the flesh and bones of the godlye to heare or behold so that his drift is but to cast in a litle wormewood to deface the truth deliuered Therefore I will onlye prooue the generall doctrine before affirmed and for these perticulars let him that taketh pleasure in râ—king in them being sinnes not once to bee named amongst Gods children answere himself And much better might hee haue put his question thus Whither wilfullye committing of sacriledge and presumptuous continuing to enchant in a false mâ—nistery with Iannes and â—â—mbres resistinge the truth persecutinge the light against their knowledge bee not within the compasse of that sinne against the holye Ghost That Gods elect after regeneration doe fall into presumptuous sinne and for a time persist in obstinate sinne and may bee restored by repentance I thus prooue Manie of Gods children may bee excommunicat and vpon the repentance bee receiued againe as the incestious person 1. Cor. 5. therefore do for a time remayne in obstinate sinne Againe euerie sinne is to bee prayed for but that one sinne against the holye Ghost 1 Iohn 5. 16. Therfore preâ—umptuous sinn is committed of Gods elect after regeneratioÌ„ That all presumptuous sinne is not sinne against the holy Ghost wee shall see by the
GIFFARDS best diuinitie he hath to defend the worship of his Church But let vs nowe come to the perticular defaults in their worship by vs obiected and by him defended Mr. GIFFARD being demanded vvhere he founde in the new TestameÌ„t the Romish Fastes of his Church As their Embers Sainctes Eaues and Lent first confesseth that in the whole Bible he can find no vvarrant for anie Romish fastes But afterwardes lest he should be vnlike himself sayth that vve iniuriouslie sclander and belye their Church in matching them vvith the blasphemouse Synagogue of ROME Seing they place not in abstinence from meates ether the vvorship of God remission of sinnes nor merite Seing they condemne the doctrine of Deuils c. Whie should we by his rayling and subtile cauils be withdraweÌ„ from our present question which because he dare not answere and cannot approue his Embers Sainctes Eaues and Lent Fastes by scripture he seeketh to turne away and to cauile about other doctrines as the putting holines merit c in the abstineÌ„ce and the restraint of meates vvherwith he was not chardged by vs yet wherof happelie if he were narrowlie sought and followed he could not so wel cleare his Church as he supposeth We onlie made question of thinges done and of the present practise of their Church Namelie how he could approue their Embers Sainctes Eaues and Lents which vve caled Romish fastes by the worde of God At which wordes he picketh a quarrle that he might not be vrged to proue his Embers Sainctes Eaues Lenâ— fastes by the Scripture But let him cauil as much as he list at this worde Romish Whersoeuer and whensoeuer they were invented yt is certaine they were brought into and left in the Church by the POPE and are stil vsed though not altogether after so idolatrous a maner at the same holie tides as they were and are in the Romish Church and therfore are still to be caled vpon his name what Prince soeuer after commaund them or vvhat Church soeuer vse them And euill prouide they for their Princes honor that make her the author of such abhominable idolatrous stuffe as these Romish fastes your Embers Sainctes Eaues Lents are which he can no way colour or excuse by anie politicke lawes or transfer the blame from their Church therbie No politick lawes can make that lawfull which the word of God condemneth No politick lawes can excuse the Church from breaking the Commandements of God Nether may these fastes be esteemed ciuill actions because the Princes lawe commandeth them For so might all their vvorship of God be held ciuill actions because the Princes lawes in like maner commandeth them But these fastes are commanded and solemnly proclaimed in their Church and that by the Priest as he is directed by his Rubrick orderly as they arise in their Calendare The people are sommoned to the Sinagogue vnto publique prayer al commanded to fast c shall we call this a ciuile action Nay sure yt must be as much and as well ecclesiasticall as anie other part of the vvorship and administration of your Church Well and besides that you haue receaued and deriued these fastes from the Church of ROME let your special Collects vpon your Sainctes Eaues your bitter commination and special communion vpon your Ash wednesday with your Epistle out of Ioel 2. 12. Tourne you vnto me with all your heartes vvith fasting vveeping and mourning c your Gospell out of Matthew 6. 16. VVhen you fast be not sad as the Hipocrites c Likewise your Collect and Gospell vpon the first Sundaye of your Lent making mention of CHRISTS 40. dayes fast in the wildernes desiring that your 40. dayes fast may subdue the flesh c. Let this your apish or rather popish counterfeighting Let your special communions in your Passion weeke your Maundy Thurs-daye your Good friday c shewe how popishlie you keepe these your fastes Furder let your generall inhibition of flesh and of mariage at these Pope-holie tides and your Bisshops speciall dispensation for both by their licences for money shew how popishlie your Church of England keepeth these idolatrous execrable fastes and whether herein your Church maintayneth not the doctrines of Deuills To conclude let anie man by the Testament of CHRIST iudge whether these annuarie prescribed fastes by waye of lawe vnto all Congregations from yeare to yeare at set tymes and ceasons without anie present occasion so vrging be anie thing like those holie Christian fastes which the primatiue Churches vsed ether according to their general or perticular occasions NExt ensue your idoll feastes your Al-Hallowes Candlemas seueral Ladie daies Sainctes daies and dedicating your Churches vnto Sainctes Here you say we thunder out terror as if the Church of England did worship Idolles and celebrate feastes in the honor of false Gods and yet all is but a starck lye and a wicked sclaunder Here your euill conscience fearing the blowe before yt come can prouide no warde but your accustomed rayling which is the way to make it more heauie soare If you had according to our requestes approued your feastes holie dayes of your Church c by the Testament of Christ vve had yeilded thervnto or howsoeuer you had therby beene freed from these feares iudgmeÌ„ts that pursue your euill conscience Then had you not vpon this occasion needed or vsed these vayne protestations how you hold but one only God and one Mediator betweene God man the man Iesus Christ That God onely is to be worshipped through the mediation of Christ That Sainctes are not to be worshipped no dayes to be celebrated in their honor nor Churches dedicated vnto them How bitterlie then do you sclaÌ„der That you keep no such Feastes dedicate Eaues Daies and Churches in their name you caÌ„ with no shame denie for the present practize of your church through euerie moneth in y e yeare sheweth this true Onely nowe yt remayneth in question whether these Feastes c be consonant to Christes Testament or idolatrous And you being requested ought to haue prooued this keeping these Feastes these holie Cessations by way of lawe this dedicating Eaues Dayes and Churches in Sainctes names by the euident testimonie of Gods word before you had thus reuiled vs. But surelie as you are more theÌ„ loath to be drawen to the triall proofe of this stuffe so take we no delight to rake in this most noysome dounge of your solemne Feastes vaine worship which you as sweete odoures offer vp vnto God in the name mediation of his Sonne Christ Iesus What wil you answeare vnto God though you wil vouchsalf vs none answeare when he shall aske you who hath required these thinges at your handes What will you then pleade for your Iewish feastes of Eâ—ster Pâ—nticoste If you saye you keep them not after the maner of the Iewes yet can you not be said to keep them according to Christes Testament for there you haue no warrant for such feastes What
and is vsed in stead therof vntill Christes discipline may be restored againe vvhich you there say is much to be wished yt being nothing lesse then that which it standeth for by your owne confessions in the preample before your Comminations Yt remayneth then the instrument of those Idoll shepheardes to feede the sheep of distructioÌ„ with the curse of God being sealed vnto your whole Church by your owne mouthes All your Church being generallye founde and wilfullie remayning guiltie in som sinnes there condempned As these publique idolatries others and each one in sundrie perticulars as deceipt wronge whoredome c. We wil not here stand to discusse the follye Poperie of this solemne peice of your worship and administratioÌ„ Penance your Lent fast are grosse to euerie one in whom is anie light YOur Rogations you say are but limiting the boundes of euerie Parish to auoyde contention But we would then knowe of you how it became an act of your Church a part of your Pastors office to be doÌ„ne by the Parson and the parrish Clarcke with the rest of the parishners certaine Psalmes the Letanie Collects being said ouer the Grasse Corne and Cattayle in place of the popish procession Yea there are of your Priestes that wil not faile to reade a Gospel when they come at a crosse way orderly This is somewhat more theÌ„ visiting the bowndes Nether euer thought we that such ciuile actions had beloÌ„ged to the Church Ministrie Christ would not be made a diuider here on earth there are Ciuile iudgmeÌ„t seates appoincted therunto And howsoeuer this publique sollemne worship be commaunded by other iniunctions of your Church and not by your seruice-booke yet according to that booke is this solemne action performed PVrifications you say are aÌ„nexed to make vp our ryming figure For nether your Booke nor doctrine of your Church alloweth anie other purification then in the bloude of the Lambe c. nether yet did the Iewes from whom the Pope as yt should seeme deriued this worship hold anie other purificatioÌ„ theÌ„ in the bloude of that Lambe although they figured that bloude by sundrie rites ceremonies of which sort this maner of bringing weomeÌ„ to the Priest in the Church after child-birth and a certaine nomber of dayes expired was Yet seeing you wil at no hand be said to imitate the Iewes herein you must then take it from the Pope of necessitie for other auâ—thor you can finde none for yt nether anie president or warrant in the TestameÌ„t of Christ The woemans monethlie restraint and seperation from your Church her comming after that iust tyme wympeled vealed with her Gosips Neighbours following her her kneeling downe before and offring vnto the Priest The Priestes Churching praying ouer her blessing her from Sonne and Moone deliuering her in the end to her former vocation shewe somewhat besides giuing of thaÌ„kes But if yt should be admitted only a thanksgiuing We would then knowe of Mr. Giffard or his Ordinarie how this perticular ordinarie though miraculous matter more theÌ„ al other strange actes wonderful and extraordinarie deliuerances both by sea and by land manie and great benefites of the Lord both to men and woemen should be made a publique action of the Church an especial part of the publique worship and administration therof And what warrant they haue in Christes Testament for this But if they there haue none whie other perticular and priuate benefites may not aswel be brought into the Church also and be enioyned by lawe as this and then what end would there be of these deuises and what place to the publique ministrie of Gods worde in the Church Furder we would knowe of them whie these woemen should by lawe be constrained to defer their thanks-giuing vntil the moneth be expired Or if they haue giueÌ„ God thaÌ„kes before priuatly whie they should for his priuate peculiar benefite be compelled to giue thankes publiquely againe for the same or rather to hire the Priest to giue thanks for her againe Of these pointes touching this matter we would craue Mr. Giffards learned and direct answeare in his nextbooke NExt come your Tithes Offringes Mortuaries These you saye are but for maintenance of your Ministrie and not as a matter tyed of necessitie vnto a Priesthode as in the time of the lawe and if they were the error were not fundamental We neuer doubted but that they were the maintenance of your Ministrie but whether the Ministrie of Christ nowe vnder the Gospell may be so maintayned is the question We reade in the Testament that the Ministrie of the Gospel ought to be maintayned by the flockes vnto which they atteÌ„d and that by the free louing contribution of the faithful according to the Ministers necessitie the peoples habilitye from time to time We reade not in the Testament that this contribution ought to be imposed by waye of 1. lawe or 2. bargaine vpon the people As by paying tenthes thirdes 40. or 50. pownds a yeare We finde not in the TestameÌ„t that the Ministers of CHRIST ought to sel their administration as the Sacraments c. Nowe let the Tithes Offrings set vvages of your Ministrie we meane the inferior common ministrie of Parsons Vickars roving Curates or hireling Preachers and not of the Lordlie sort which liue as Princes in Pallaces nor of your Collegiate Priests in their dennes be examined by these rules and tryed whether they haue anie foundation in the worde of God or no. As to their accursed couetousnes odious port-sale not onlie of their owne tougues but of that Gospel ministration which they pretend of your Sacraments Baptisme Supper Châ—rching Marrijng Burijng c. and that to the most prophane and vngodlie for their tithes offrings wage c Mr. Giffard shal neuer be able to hide from God or excuse before men It would require a lardge discourse to set downe how these their tithes accord in euerie perticular vnto the Leuitical decimations And how dangerous nowe it were to reviue and vnpossible to ioyne these lawes vnto CHRISTES Ministrie and Gospel If that priesthode be remoued there must be of necessitie a removing of the lawe They that reviue anie part of the Ceremonial lawe are bownde to the whole lawe and abolished from CHRIST Let Mr. Giffard then looke whether this error be fundamental as he caleth yt being obstinatelie held The Princes commandement wil no more change the nature of this lawe then the commandement of Ezekia and other godlie Kings did before tyme For so might al the lawes of God which Princes should coÌ„mande be transferred from God to men If it be said they vse these Tithes c otherwise so also might the Galatians and Corinthians haue said of such Seremonies as they would haue ioyned to the Gospel NOwe are we to take a viewe of your maner of visiting the sicke housâ—ling them with the Sacrament Your Absolution Dirges and
impenitent offendors may be reteyned in the Church as members This he must proue or ells all that he saith is nothing to the purpose seing we chardge their Church as heynously guilty of and wilfully obstinate in these transgressions But insteade of prouing he slilie seeketh to chaÌ„ge the question by turning yt from these open prophane and wicked to Hypocrites wicked persons which remaine in the Church whose children he saith ought to be baptized Wherin besides â—hat he beggeth the question assuming in a stronge imagination that which he shal neuer be able to proue That these parish assemblies are the true plaÌ„ted and established Churches of CHRIST and these vngodly multitudes true members therof he furder so doubleth and windeth betwixt these two starting holes the hypocrites and the prophane as one cannot knowe whereto find him or wherof he affirmeth It being graunted that the children of hypocrites ought to be baptized he wil â—hervpon conclude that the childreÌ„ of the prophane also Which if yt be denied then he wil make no conscience to giue out that we denie baptisme to the seede of Hypocrites in the Church Thus standing vpon no grownde he flitcheth fleeteth vp and downe seeking in an euil conscieÌ„ce to shifte off the truth wherwith he is pressed First presupposing that al these multitudes of prophane wicked are within the Church Then endevouring to proue that al the children of such prophane and wicked as he termeth within the Church and to professe Christ ought to be baptized Wherin before we come to the consideration of his reasons we must note vnto the reader in his Proposition expresse contrarietie error and sacriledge Contrariety in that he with the same mouth in the same senteÌ„ce pronounceth them as prophane wicked and also as faithful and members of the Churh such to whom the Covenante and the seales therof belonge Error in that he thus iudgeth and blasphemeth them if they be faithful members of the Church As on the contrarie if they be prophane wicked to iustifie their profession whilest they are obstinate in such sinnes Yea furder to harden them therin to giue the seale of the Couenante vnto their children in respect of their profession which caÌ„not be donne without open wilful sacriledge for if they be to be iudged prophane wicked then are their children also vntil they make profession of their owne faith to be held of vs as prophane the deuised writteÌ„ professioÌ„ of their Church cannot sanctifie or iustifie either the one or the other vnto vs. Moreouer the Church cannot denie to receaue those Parents or that Parent vnto the communion of the Supper whose infantes they baptize in that estate And thus by Mr. Giffards diuinitie may the bodie and bloude of Christ be prostitute to the open prophane and wicked whom he thus proueth within the Couenant THe interest of Gods Couenant saith he doth not depend vpoÌ„ their next Parents but vpon the antient christiaÌ„s their fore-Fathers For when God saith I wilbe thie God and the God of thie seede the promise is made to a thousand generations Exod. 20 So Leui paied tithes vnto Melchi-sedec because he was the loynes of Abraham Yea al the whole nation of the Iewes were in the loynes of Abraham and therfore holie within the Couenant For if the first fruictes be holy so is the lumpe if the roote be holy so are the boughes Rom. 11. Yea though manie of them were wicked idolatros reprobates yet euen in the worst tymes were they Circumcised and yt was not disalowed But the Lorde caleth the children of those wicked idolators his children Thou hast taken thie Sonnes thie Daughters which thou broughtest fourth vnto me and sacrificed vnto them to be consumed thou hast slaine my Sonnes and giuen them by causing them to passe through vnto them Ezech. 16. 21. BEhold into how manie errors mischieues and blasphemies they fal which in this maner spurne striue against the truth euerie worde becomming a snare vnto them to hold drawe them vnto their greater iudgments If th'interest in Gods Couenant as being the seed of the faithful vnto the sight of the Church depend not vpon the faith of the next parents but vpon the antient christians their fore-Fathers within a thowâ—and generations c Then ought al to be receaued and none to be kept or caste out of the Church Then is the whole world within the Couenant of the Church holie al being â—pronge within far lesse then a thowsand generations of manie faithful and lineallie come from the Patriarck Noah Then ought by this rule the Israelites vnder the lawe to haue circumcised all their captiue Canâ—â—nites and heathen that came into their power Then ought the Church nowe also to baptize all the seede euen of the most wicked and vngodlie whether Turcks Papists Idolators c because they are all â—pronge of faithful Parents within lesse then a thousand generations But because we reade in the Scriptures that Gods Couenant only belongeth vnto the faithful and the seales of his couenant are nowe only committed to his true established Church Seinglawes rules are giueÌ„ by God vnto the Church to whom and how to administer the faid seales Seing none can enter into this Church but by this true outward profession of faith obedience neither anie remaine loÌ„ger there theÌ„ they keepe the said faith and obedience outwardly Seing baptisme only belongeth and is giuen to the members of this Church and vnto their â—eede and can to none other be giueÌ„ without heynouse sinne and sacriledge We doubt not to pronownce and reiect these doctrines of this false Prophet as most blasphemous and diuelish As â—ending to the open breach of al Gods lawes and ordinances to th'vtter abolishing of the truth and feare of Gods iudgments to the taking away of al faith and godlines out of the earth to the bringing in of al Atheisme confusion to the prostituting and prophaning of the holie things of God And therfore al true Christians by the commandment of God are to auoide and hold accursed the aucthor and bringer of such doctrines and so much the rather in that he so wretchedly and bouldly falsifieth dismembreth peruerteth and abuseth the holie Scriptures thervnto AS to proue that the Couenant dependeth not vpon the outward faith of the parents but vpon the faith of their godlie ancestors he voucheth Exod. 20. I wil be thy God and the God of thy Seede the promise is made saith he to a thousand generations But he wittingly suppresseth the next wordes of the sentence of them that loâ—e me and Keepe mie Commandements which shewe to whom this Couenant is made and belongeth and the conditioÌ„ on our part As the former part of this senteÌ„ce verse 5. sheweth howe we may forfeite this Couenant Namelie by breaking and coÌ„temning the lawe of God in whose loue we cannot remaine except we remaine in his obedience Iohn 14. 21. 15. 10. So that the Lorde
vtterly broken off the Iewes for their sinnes infidelitie that the Gentiles might be gathered and grafted in by faith Yet is the Lord in his greatest wrath alwaies mindeful of his mercy and hath set a tyme wheÌ„ to cal ingraff againe the Iewes that al Israel might be saued and brought into one shepefold as yt is written But in the meane tyme it is no reason to say That because the Lorde euen in the worst tymes alwaies reserueth a remnaÌ„t in his mercy Therfore these wicked people in those euil tymes are his visible Church Or because the Lorde in the Loynes af the most wicked hath a holie seede according to his secret election That therfore these wicked parents are in the visible Church or their ofspring vnder the outward couenant Yet are these Mr. Giffards best ArgumeÌ„ts to proue Israel in their open schisme idolatrye and Iuda in their open Apostasy and idolatrie to be the true outward Church whervnto the Seales of the outward couenant belonged and were giuen euen to the seede of the greatest Idolator Yea the schisme apostasy idolatry prophanation of the holie things of God amongst these Iewes Israelites are the best and onlie groundes he hath or bringeth to approue iustifie the corrupt estate of the Church of ENGLAND and that the seed of their prophane Idolators ought to be baptized Saue that at leÌ„gth he hath founde out a merueylous knot in a rush and of the same made such a share for his Brâ—wnistes as they must needes either confesse the baptisme of their Church to be a signe of the couenant And so they all from their ancestors and their whole Church are within the couenant Or ells if they denie it fal into the heresie of the Catabaptistes and make themselues also without the couenant or ells to haue a couenant without seales But now if he wil giue vs leaue to vnlose this knot we must desire him to learne to put a difference betwixt false Sacraments and true Sacraments and againe betwixt false Sacraments and no SacrameÌ„ts The false Church hath her hyd bread and stollen waters her false SacrameÌ„ts The Israelites in their schisme and the Iewes in their apostasie stil had and vsed Circumciâ—ion This Circumcision was no true Sacrament vnto them neither sealed the Lordes couenant vnto them in that estate Yet was this circumcision true circumcision concerning the outward cutting and was vpon their repentance and retourne neither defaced nor reiterat but they were restored againe to the Temple and receiued to the Passouer As wee reade in Ezechias and Iosiahs tymes as also after the retourne out of Babilon In like maner in this general apostasie and defection from the Gospel so much fore-told in CHRISTES Testament the baptisme contynued and vsed in these Apostatical and false Churches cannot in this estate thus administered c be said a true Sacrament or seale of Gods couenant vnto them Yet concerning the outward washing yt is true baptisme and vpon their repentance and restoring to the Church the outward actioÌ„ need not ought not to be againe repeated after th'abuse therof in the false Church is purged away by true repentance Yet iustifie we not hereby anie thing donne in the false Church but cal all men by all meanes from the same willing their whole worship to be repented of left and forbidding al men vpon incurring the Lords heauie indignation to offer bring their children vnto the false Church to be baptized exhorting them rather patiently to expect and diligently to seeke out repaire vnto the true Church of CHRIST where at the handes of Christes true Ministers they may receiue the true seales of his couenant vnto their comfortes Yea assuring them that whilest they refreyne from that which they knowe to be euil and with true heartes sprinckled from an euil conscience diligently seeke to doe the wil of God as he offreth meanes they their seede are within the couenant of God although through the iniquitie of the tymes they be stil restreyned for a ceason from hauing outward baptisme so that they neither neglect or contemne much lesse abuse and prophane of heauenly an ordinance THus this learned Diuine hauing as you haue heard bestowed all his labour and long studie to proue the kingdomes of Israel and of Iuda in their schisme and apostasy to be the true Church yet to make the matter more cleaâ—e and the more easie for the Church of England he wil also proue her mother of Rome to be the true Church of CHRIST Because the Brownisâ—es hold that this land in the tyme of Poperie was not the true Church of CHRIST and that nowe they are but confuse multitudes not rightly â—ntred into couenant with God This that he may doe he holdeth it not enough to affirme with other learned Diuines That the invisible Church of GOD is in the Papacye as in all other places of the world because God hath his elect there and in al other places But he to be singular inverteth the Proposition and saith That the Papacy with the whole apostasie and all their abhominations and al that receiue the Beastes marcke and worship his image are in the Church because Antichrist doth sit in the Temple of God Thus whilest he without al vnderstanding or feare after his accustomed presumption peruerteth and wresteth the Scriptures from their holie sense according to his owne lust no merueile though GOD giue him vp into a reprobate sense and suffer him to drawe these heretical doctrines and damnable conclusions from the same to the destruction of himself and of as manie as receiue his doctrines If Antichrist may be said to sitt reigne and remaine in the Church of God Then CHRIST is not made heire and Lorde of all and set as Kinge vpon Mounte Sion Then CHRIST is either cast out of his house or made subiect vnto ANTICHRIST or diuideth with him Then the Church of CHRIST maie remaine subiect vnto and be gouerned by Antichrist Then the Church of Christ may stand vnder be subiect vnto two heades CHRIST and Antichrist Then CHRIST is not the onlie head of the Church If Antichrists Ministers marcked seruants maie be brought into set ouer the Church of God then is not CHRISTS Ministrie which he hath instituted to his Gospel and his Church permanent vnto the worldes end but variable at the wil of man Then may the Church of God caste out Christes Ministrie and receiue Antichrists If Antichristes doctrines lawes may be brought set vp remaine in the Church TheÌ„ Christ is not the onlie Prophet Lawegiuer Then may the Church be builte vpon an other foundatioÌ„ then vpon Gods worde If al Antichristes abhominations heresies idolatries may be brought into remaine in the Church of God Then no blasphemie heresie apostasie or anie thing that man caÌ„ commit or deuise caÌ„ breake the couenant TheÌ„ may the Church of God
witnesseth Then it taketh awaie or extinguisheth all those mutuall and contynuall dueties beneuolence loue care labour c betwixt the flocke and the ministerie The flocke therbie not knowing or hauing meanes to doe their duetie vnto their ministerie The Ministers therbie so hindered incombred and with-drawen as they either slack or neglect their dutyes to the flocke By this corrupt custome also sondrie intollerable inconueniences grieuous mischieues doe ensue This setting out land or certaine rates by way of lawe or bargaine in euerie parrish or Congregation to the Minister doth hinder the Church from the choice vse of such other Ministers as Christ in his Testament hath ordained to the gouernement and seruice of his Church the parrish or Congregation neither indevouring to haue more neither indeed suffred to haue more or by this meanes able or willing to keep more This setting out landes tithes c to the Minister by way of lawe doth alwaies presuppose of necessity a true established Church and true Minister in those parrishes vnto the worldes end those landes and tithes being appropriate bounde thervnto and hauing none other owners Which coÌ„firmeth and establisheth those grosse popish errors of a personal and continuall succession of Ministers and local contynuance of a visible Churche Againe when this liuing is thus by lawe giuen to a Priest for terme of his life be he neuer so vnable vnworthie or negligent the parrish is so long bounde vnto him and can by no meanes get rid of him yea be he neuer so bad his faultes errors neuer so fowle they cannot without or vntil their Lord Bishop wil geat rid of him they must mainetaine him and receiue his Ministry whether they wil or no. Furder these annual liuinges by lawe and set stipendes by rate presuppose alwaies one permanent and certaine estate both of the Parrishoners Ministers The one euen euerie person euer to be able to pay so much The other neuer to need more or lesse Yea that alwaies to the worldes end all the Parsons al the Parrishoners of that towne shal neuer need or be able to giue more or lesse whether the Lorde send scarcity of pleÌ„tie dearth or cheapnes sicknes or health losse or aduaÌ„tage childreÌ„ or no chardge c. Againe such vnreasonable inequalitie is vsed in the distribution of these liuinges the Parson of some one litle Hamblet where are not tweÌ„tie houses hauing one hundreth or two hundreth-pounds by yeere to liue on an other of a much greater towne not hauing twentie poundes yea peradventure ten poundes by yeere for that chardge he hath to liue vpon And this for euer without regarde of the needes or laboure of them it being alike to them their successors whosoeuer To conclude the tithes set stipeÌ„des of these Parrish Priestes being of the goods of the prophane most wicked and vngodly euen of al their parrish indifferently yet are more odious vnmeet for anie christian Ministers who are not to stande hierdes to such dogges swine to administer to them the gospel and sacramentes for their goods and hire It was not lawfull for the Priest vnder the lawe to receiue the offring of anie stranger from the faith such might not enter into or offer in the Temple Neither nowe vnder the Gospel maie the vnbelieuing haue anie fellowship with the Church or communicate in or intermeddle with anie actioÌ„s of the Church But this contributioÌ„ is an action of the Church a communion dutie of the Sainctes How execrable theÌ„ is this their sacriledge coueteousnes that thus make marchaÌ„dize of y â— holie thinges of God and let out themselues to hire euen to the prophane for filthie lucre The true Ministers of Christ may not be suspected much lesse openly â—aynted of such peremptorie faultes as these which disable him from all ministrie in the Churche and are euerie-where set downe as vndoubted markes of a false Prophet By al which then as by al other arguments of their antichristian office entraÌ„ce and administration we may still and yet more strongly conclâ—de them not to be the Ministers of Christ. Seing neither the office they execute their entrance vnto their office their administration in their office nor yet their maintenance can be ioyned vnto the Church Ministrie or Gospel of CHRIST THere yet remaine a few base stragling offices of their Church vzt Their Church-wardeÌ„s QuestmeÌ„ Parish Clark These are al lay meÌ„ as they call theÌ„ yet intermeddle they with ecclesiastical affaires their offices perticularly I can neither describe nor yet wel distinguish The Church-wardeÌ„s are as yt seemeth an other kinde of Deacons They gather and keepe the Church stocke and treasurie and also the penalties of such as come not to their diuine seruice and also distribute the same vnto the poore the reparations of the Church c they keep one of the keyes of the towne cheste The Quest-men are liker vnto Elders these I suppose they looke to the order and gouernement of the Church as wel Priest as People That the Priest vse his ministerial vestures vessels and trincketts reade his seruice homelies iniunctions orderlie That the people do not bargaine talke or walcke in the Church and Church yarde during the tyme of diuine seruice They also must looke to the ale-houses that there be no tipling or playing during the said tyme and who be absent from their Parrish Church and present such defaltes at Masse Commissaries Courte accordinglie The Parrish Clarck he is the Priestes Accolâ—â—th to help him to say his Mattens and Euen-songe with his due versicles Respâ—nse to help him at his Sacraments Marriages Church-goings Visitations Dirges Rogations at all assayes He ringeth their bells to and after their seruice their knells and soule-peales he keepeth the Church doore keye he sweepeth and â—rimmeth the Church he nurtureth the boyes and dogges that they be not to lowde at seruice tyme yea he may doe yet manie things more if he haue the Bishops letter as in tyme of neede to christen children and to reade diuine seruice in the absence of the Priest c. To stand to shewe the forgerie seuerall defaultes or dissimilitude of these offices from the Deacon or Elders that God hath appoyneted were tedious and needlesse they hauing neither mention nor vse in Christes Testament and Church Thus now haue we summarily pervsed al this rable of the Ministery of the Church of England and haue not founde anie one of them right or almost in anie one poyncte according to the rules of Christes Testament they are all strangers there they belonge not to Christes bodie his Church neither are they knit as members vnto that heade But out of the smoke of the bottomlesse pit they came when that fallen Starre Antichrist had the key thereof giueÌ„ him to his bodie his kingdome the false Church they haue alwaies belonged alwaies serued to him in his seuerall shapes they haue alwaies bene knit as the members to the heade from him