capable of this povver and authority to ordeyn Ministers vvhich is committed vnto them by Act of Parliament Yet notwithstanding here he saith that in regard of the Lavv and Christian Magistrate he may more boldly come to the Prelates for it As if the authority of Man could make that lawfull which God hath made vnlawfull What els is this but to advaunce Mans Law above Gods and to exalt flesh and blood above the Lord himself who is God over al blessed for ever Amen Straunge doubtles is that Ministery and fearfull is that standing which cannot otherwise be vpholden then by making God by whom Princes raigne to stoupe vnto Man whose breath is in his nostrils The Prophets Apostles and Christ himself have taught vs otherwise that all flesh even Kings and Princes as well as others ought to feare and tremble before the great God of heave and earth that all they are cursed which do erre from his â—ommaundements and that the nation and Kingdome which will not serve him shall perish and be vtterly destroyed Therefore should Mr H. eyther have showed this Law and ordinance of the Magistrates to be agreable to the Law and commaundement of God which he doth not or finding it otherwise as himself confesseth it to be he should with the Apostles have said and showed in his practise that vve ought rather to obey God then men Otherwise if we were to receyve whatsoever religion or whatsoever thing in religion is ordeyned by the Law and Magistrate what were this els but to make thery State and kingdome such an Idoll as was Nebuchadnezars golden image aÌ„d to exalt earthly princes above the heavenly King and to annihilate the TestameÌ„t of Iesus Christ confirmed in that this precious blood If he except and 〈◊〉 to help himself by this that he speaheth here of Christian Magistrates onely and not of Magistrates in generall he is deceyved For the povver and nature of Magistracy in whomsoever it be whether Christian or Heathen is one and the same even the ordinance of God appoynted for the punishing of them that do evill and for the defence and comfort of them that do well So that although a Christian do and cannot but differ from an HeatheÌ„ as towthing the faith and religion they professe yet as towching the nature and authority of Magistracy they differ not Neyther hath the one of them any more power then the other in religion to erect any other faith Ministery worship or constitution of a Church then God himself who is King of Kings hath ordeyned Or if they do we are not bound to obey eyther of them thereyn but alwayes to remember that we must yeeld obedience to Magistrates whether Christian or Heathen onely in the Lord. and never against the LOrd Constantine the Emperour had no greater nor other power and authority of Magistracy when he became a Christian then he had before when he was an Heathen Neyther might he now any more theÌ„ before adde to diminish or alter the Lawes and ordinances of IEsus Christ. The same may be said of all others likewise For the receyving and profession of the faith of Christ giveth not to Princes and Rulers any power to refuse chaunge or break his Lawes and ordinances which he as Lord and head of his Church hath commaunded to be receyved therein but it rather byndeth them so much the more both themselves in theyr own persons to obey and by theyr authority to commaund and draw theyr subiects also to yeeld obedience to the Lord Iesus in his own ordinance and no other Read the historyes of the Kings of Iudah professing the faith of God and see if theyr authority of Magistracy gave them power any way to chaunge the religion and worship of God appoynted by him for his Church at that tyme And whether both they and theyr people were not bound to submit vnto it and no other Insomuch as when any of them attempted or did otherwise they were sharply reproved and grievously punished from the Lord. And contrarily when they obeyed the voyce of the Lord and followed his Lawes and commaundements given by Moses then did they and theyr kingdomes prosper through the blessing of God The same is to be brought and said of Christian Princes and Magistrates at this day Yea rather more of these then of the other inasmuch as Christ IEsus the Apostle and high Priest of our profession hath ben faithfull to him that appoynted him even as was Moses in all his house and being the Sonne is covnted worthy of more honour the Moses the servant Neyther is it or can be any disparagement hindrance or dishonour to Princes and Potentates for themselves and theyr people to be subiect to the Sonne of God and his ordinances who is King of kings and Lord of Lords set at the right haÌ„d of God the Father having all power given him in heaveÌ„ and in earth But it is and will be theyr greatest honour and benefit both in this life and in that which is to come even as theyr disobedience is and will be the coÌ„trary as it is writteÌ„ And now ô Kings be vvise receyv instruction ye Iudges of the earth Serve the Lord in feare and reioyce in trembling Kisse the Sonne least he be angry and ye perish in the vvay vvhen his vvrath shall burne but a litle Blessed are all that trust in him Thus have we seen the weaknes likewise of this last reason alledged by Mr H. for defence of his seeking and taking ordination at the Prelates haÌ„ds By discussing whereof appeareth also that who so wil minister in the Church the holy things of GOD must be carefull to have such entrance and calling thereto as he hath appoynted in his word And that otherwise to do though it were vpon the commaundement and appoyntment of all the Princes of the earth cannot but be sinne against the Lord who hath said Whatsoever I commaund you take heed you do it thou shalt put nothing thereto nor take ought therefrom And contrary to that strait charge of the Apostle to Timothy and all Ministers of the Gospell towthing the Lawes aÌ„d ordinaÌ„ces given by Christ to his Church saying I charge thee in the sight of God vvho quickneth all things and before Iesus Christ vvhich vnder Pontius Pilate vvitnessed a good confession that thou keep this commaundement vvithout spot and vnblameable vntill the appearing of our Lord IEsus Christ Which in due tyme he vvill shovv that is blessed and Prince onely the King of Kings and Lord of Lords And here now would we end this writing but that it is needfull in a word to poynt at some other particulars mentioned by Mr H. in this last reason 1 One is that speaking of the ordination he took from the Prelates he saith here he looked not so much vnto the Man as to the Lavv And yet in his second reason before would have vs beleev he looked to the Man
read that Moses â—ezekiah Nehemiah Annah and others have so prayed and ben accepted of God 13. Christ hath given an expresse commaundement VVhen ye pray say Our father c. wherevpon I reason thus The commaundements of Christ are to be kept otherwise it is sinne therefore if Christ have here commaunded to vse these words in that number and order then whosoever pray at any tyme and vse not these words they sinne But already we have seen that the Apostles prayed and vsed not these words and yet sinned not And so no doubt do other the servants of God daily according to theyr divers occasions and conditions Not to speak here of the prayers which the preachers vse before and after theyr sermons neyther of theyr collects and other prayers besides this prescribed in theyr books Otherwise also every man that blesseth his table or sayth to another God be with you God blesse you God recover you good morrow good night or the like should sinne in this because he prayeth and yet saith not Our father etc. 14. Yet I doubt not but we may vse any of these aswell as other words applying them to our speciall case and necessity As we see that Christ prayed saying Father glorify thy Name And agayn O my Father if this cup can not passe from me but that I must drink it thy vvill be done Where we may learne by Christ who gave the rule how to vse it to witt not in a superstitious saying over these words but in praying according to this rule as our special necessities shall be whether we vse any of these words or other or pray with sighs that cannot be expressed 15. Finally therefore all such as have framed or receyved any other forme of Prayer but this onely which Christ hath taught offend against this rule and commaundement of Christ. And thus not we but they who have devised and follow other formes and books of prayer are those which deny and as much as lyeth in them disanull the Lords prayer â—EVEN QVESTIONS which have ben propounded to divers of the Mâ—inisters of these assemblyes with request that they would aunswer them directly and sâ—ncerely from the Scriptures Which also still is desired at theyr hands â— WHether the Lord Iesus Christ have by his last Testament given vnto and set in his Church sufficient ordinary offices with theyr calling vvorks and maintenance for the administration of his â—oly things and for the sufficient ordinary insâ—ruction guydance and service of his Châ—rch to the end of the world or no 2. Whether the offices of Pastors Teachers Elders Deacons and Helpers be those offices appoynted by Christ in his Testament as aforesaid Or whether the present ecclesiasticall offices of Archbishops Lordbishops Suâ—â—raganes Deanes Subdeanes Prebendaryes Channcelors Priests Deacons or half Priests Archdeacons Subdeacons Commissaâ—yes Officials Doctors Proâ—tors â—egisters Scribes Apparitors Parsons Vicars Curates Stipendaryes Dagrant preachers Chapleynes or howse priests Canons Petticanons Gospellers Epistlers Chaunters Virgerers Queristers Organ-players Churchwardens Sidemen Collectors Clerks Sertans and the rest now had in these Cathedrall and parishionall assemblyes be those offices appoynted by Christ in his Testament as is aforesayd or no 3. Whether the calling and entrance into these ecclesiasticall offices last aforesayd theyr administration and maintenance now had and reteyned in England be the maner of calling administration and maintenance which Christ hath appoynted for the offices of his Church aboue named or no 4. Whethere very true visible Church be not a company of people called and separated out from the world and the false worship and wayes thereof by the word of God and ioyned together in fellowship of the Gospell by voluntary profession of the faith and obedience of Christ And whether the ecclesiasticall assemblyes of this land be such or no 5. Whether the Sacraments being seales of rightuoesnes which is by faith may be administred to any other then the faithfull and theyr seed or in any other Ministery and maner theÌ„ is prescribed by Iesus Christ the Aposâ—le and high Priest of our profession And whether they be not otherwise administred in the Cathedrall and parishionall assemblyes of England at this day 6. Whether the book of common prayer with the feasts fasts holy dayes 〈◊〉 prayers and leiturgy prescribed therein and vsed in these assemblyes be the true worship of God commaunded in his word or the devise and inâ—ention of Man for Gods worship and service 7 Whether all Churches and people without exception be not bound in religion onely to receyv aÌ„d submit vnto that 〈◊〉 vvorship and order which Christ as Lord and King hath given aÌ„d appoynted to his Church Or whether any man receyv and joyne vnto another devised by man for the service of God And consequently whether they which ioyne to the present ecclesiasticall Ministery vvorship and order of these Cathedrall and parshionall assemblyes can be assured by the word of God they ioyne to the formeâ— ordeyned by Christ and not to the latter 〈◊〉 by 〈◊〉 for the 〈◊〉 and service of God ¶ Let him that readeth consider A table of some principall things conteyned in this treatise THe written word of GOD onely is to be the rule of our life and â—â—â—gion pag. 1. 4. How God accounteth the mixture of mans inventions with his ordinances in his worship pag. 115. The ordinances of Christ are to be kept notwithstanding the prohibition of Princes or any persecution to the contrary pag. 32. 71. 133. 136. Magistrates are to be obeyed in the lord not against the Lord. pag. 49. 71. 133. 136. Of the Christian Magistrates allowance or prohibition inreligion p. 1â— 133. No Prince Church or Nation can make that lawfull which Gods word maketh vnlawfull pag. 126. 133. Princes ought to abolish all false worship and ministeryes pag. 25. 105. 134. The worship Prelaâ—â— and other ministery of the Church of England is against the Prphecy Priesthood and Kingdome of Christ. p. 30 34. Christs person and office p. 28. 42. Whether the Church of Engl. in theyr constitution held Christ the onelâ— lawgiver to the conscience p. 15. False doctrines taught and allowed in the Church of Engl. p. 10. 11. 12. 13. Of the profession of the Church of Engl. p. 19. Antichristian corruptioâ—s yet remayning in the Church of Engl. p. 19. 75. Antichrists religion a mystery of iniquity p. 7. 19. 37. 115. The description of Antichrist out of 2 Thes. 2. p. â— and out of 1 Ioh. 4. 3. p. 28 35. Of Archbishops Lordbishops Archdeacons etc. p. 10. 52. 68. 75. 86. 88. 100. 108. 113. 117. 130 131. 136. 141. Of the Priests office in the Church of Eng. Sect. 7. 8. and p. 11. 33. 87. 105. The maner of entrance into it Sect. 9. and pag. 10. 100. 109. 119. Of the name Priests pag. 81. 94 99. The Priesthood of England compared with the popish and both of them with the Pastors office p. 98 105. The Deacons office in the Church of Engl.
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 Theâ—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 aunsâ—â—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. â—hessalonica 1 Thes. 5. 12. Creta Tit. 1. 7. 8. 9. The dispersed Iewes 1 Pet. 5. 1. 2. 4 Heb 1â— 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 3â— and 12. 27. and 14. 2â— Ierusalem Act. 1. 15. and 15. 22. â—ystra Iconiuâ—â— 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 â—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
the people These and any other faults escaped in the printing I pray thee gentle Reader correct with thy yen A letter sent by M r. H. a Minister to M ris N. a Gentlewoman imprisoned for this that in the worship of God she wold not partake with the publick ministery of these assemblyes THE ENTRANCE OF THE LETTER Section 1. GIve me leav to apply that to you vvhom I take to be a Sister and vvhose vvelfare in the Lord I hartely desier vvhich the Apostle vvriteth to the Brethren Iam. 1. 19. Let every man be swift to heare slow to speak and slow to wrath 20. For the wrath of man doth not accomplish the righteousnes of God 21. Wherefore lay aside all filthynes and superfluity of maliciousnes and receyv with meeknes the word which is grafted â—â—porâ— which is able to save your soules Tvvo faults there be that are vvoâ—nt to make good counsell and advise fruitles and vnprofitable to high a concey of ourselues and to base a conceyt of them that give vs advise Of yourself I besech you iudge thus you are but a private member in Gods Church you are also a vvoman and therefore it is no disgrace to you if your knovvledg be vnperfect and your judgment vveak especially in such controversyes as these that are betvvixt us And as for them that have turned you out of the vvay vvherein once you vvalâ—â—ed vvith us and vnto vvhose guydance you stll gladly commit your self examine I beâ—ech you not vvho they be but vvhat they say Haue not the faith of our gloriâ—s Lord Iesus Christ in respeckt of persons Iam. 2. Let not their zeale and detestation of all corruptions that are amoâ—gst us not theyr vvillingnes to endure trouble fortheyr conscience deceyv you considering that not the example of any godly man but the written word of God onely is to be the rule of one life and religion Of me if you can not esteem as of a Minister of Christ yet let me entreat you to conceyv thus of me If in these matters I erre I erre of ignorance I erre neyther of malice nor of covetousnes not of feare of trouble Glad vvould I be to learne of you or of any much inferior to you that could make knovven my error unto me and direct me into a better vvay That vvhich I shall sett dovvn in aunsvver to the vvriting you gaue me procedeth not from an hearâ— desirous to deceyve you or to darken and obscure the knovven truth or to plead for any knovven corruption in my self or others For alas vvhat should I gayne by seducing or deceyving you or vvhat shold move me to put out the lightâ— that shineth in myne ovvn conscience but as of syncerity but as of God in the sight of God so vvrite I of these things And as I haue made manifest 〈◊〉 affection herein vnto God so do I hartely desier that I may make it manifest vnto your conscieÌ„ce VVherefore lay apart pride and all high conceit of your ovvn knovvledg lay apart vvrath and malice vvhich you haue conceyved eyther against our vvhole Church or against men of my calling or against myself in particular And seing nothing shalbe brought to persvvade you but the vvordvvhich is grafted in you vvhich is able to save your soule reâ—eyâ— it vvith meeknes I besech you Consider vvhat I say and the Lord give you vnderstanding in all things 2. Tim. 2. 7. Another letter written in answer of the former and directed to the same party that it was SECTION 1. Grace and peace be with you in Iesus Christ I haue receyued and read the letter sent vnto you by Mr. H. as I vnderstand which you and others entreat me to aunswer Very vnwilling I am herevnto in divers respects And were it not for the truths sake which is called into question I should not by any meanes be drawen to write agaynst any least off all against him who I vnderstood wrote this letter vnto you For howsoeuer in these controversies of religion we do in iudgment or practise differ one from another yet for the knowledg I haue of him and the good gifts God hath given him I do and shall alway love him in the Lord. Yet notwithstanding seyng by this letter the truth of Christ is obscured and oppugned seing also by this meanes you and others might be seduced into errour and fall from your own stedfastnes I durst not in this case be wanting eyther to the defence off Christs truth or to the strengthning off you and others thereyn to the uttermost off my power Specially vnderstanding that divers copyes of this letter are spread abroad to the hurt of many and being also earnestly requested to aunswer it not by you onely but by divers others whom in this case I could not well deny Besides that myne own present estate doth not a litle vrge me hereunto for the clearing of my self who for this truth have now a long tyme suffred trouble as an evill doer euen vnto bonds But the word of God is not bound For these causes haue I ben drawen to answer this writing hoping that the truth will manifest and approue it self in the conscience of every godly one And of Mr. H. who wrote this letter I haue this hope more specially for the good things I know to be in him howsoever he have ben overtaken thus to write against the truth as my self also hertofore in ignorance have ben an adversary vnto it But God had mercy on me as I trust he will also on him and many other yet otherwise mynded To God the Father of mercyes be prayse for ever In this hope I will nou proceed by the helpe of God to make aunswer to this letter And first to the entrance of it then to the rest thereof Concernig the entrance of it these few things onely will I note First that if Mr. H. had duly considered and compared with theyr estate the words off the Apostle here alledged by him self together with the next immediately following in this place where it is further said And be ye doers of the word and not heates onely deceyving your own selues He would I hope neyther have condemned the innocent even you for your obedience of Christ and his word neyther haue suffred his pen by misalledging the Scripture thus to labor your with drawing from the obedience of faith But he would rather haue seen and acknowledged that in theyr Church estate compared with the ordinance of Christ they neyther are doers of the word but deceyvers of themselues neyther do themselues lay aside the filthynes aÌ„d superfluity of malice with meeknes to receyve the word which is able to save theyr soules but are in deed become the enemyes and persecuters of the truth and that in great wrath and subtilty howsoever in word they professe otherwise as do even the greatest papists Wherein would to God they were not also overâ—aryed with to high a conceit of themselues and to
base a conceit of others who advise them better Secondly for yourself well may you think as we all ought that it is no disgrace vnto vs that our knowledg is imperfect and our judgment weak seing the Apostle saith even off himself as of all others now we know but in part and now we see through a glasse darkely Yet also would I desier Mr. H. remember and you to note it for your comfort that God so disposeth for his glory as euen the private members of the true Church yea women are found walking in the truth as we have receyved a commaundement from the Father when many deceyvers though men and in publick office are abroad in the world and false Church which confesse not in truth and in deed Iesus Christ come in the flesh that onely Prophett Priest and king whom God hath giuen to his Church forever Thirdly towching them whom God vsed as his instruments to draw you out off the bypaâ—â—s of these assemblyes into the way of truth wherein you now walk as you have iust cause to blesse God for them so I pray you also regard not so much who they be as what they say And in any case take heed that you never have the faith of our glorious Lord Iesus Christ in respect of persons neyther of Princes nor prelates nor any other though otherwise learned rich or famous any maner way Neyther let the heat of the adversaryes persecution nor the coldnes of the tyme servers swallowing vp all the abominations yet abiding among them nor the love of this present world nor the colourable perswasion of any though never so dare vnto you neyther any other thing whatsoever ensnare you to be wrapped in like errour with them but remember alway as is here well noted vnto you that the written word of God onely is to be the rule of our Life and Religion Lastly concerning Mr. H. who wrote this letter vnto you as you shall do well to take it that he erreth of ignorance and not of malice etc. as he desireth to be taken so of him I would desier for the taking away of this vayle from his eyes that he do heedfully look into the perfitt law of liberty not onely the better to see the filthynes of theyr corruptions that he may avoyd them but to behold also what orders and offices Christ Iesus hath sett in his Church to keep and observ them To which end he shall do well himself to Consider that which here he hath sett down vnto you concerning the writteÌ„ word of God According to which if he shall examine the particulars of theyr Church-constitution of which more God willing hereafter I hope he will no more say in this case that as of syncerity as of God in the sight of God so writeth he of these things but will rather acknowledg that whosoever go about to bring colour out of the Scriptures for them they do therein no other but make marchandize of the word of God And therefore will eyther stay his talâ—â— and lay his hand on his mouth or if he speak will speak to his own soule aÌ„d say Wilt thou plead Antichrists cause or wilt thou save him If he be of Christ let him plead for himself against them that by the word of theyr testimony destroy his ordinaÌ„ces Thus much to the entrance of this letter The rest of it is spent in laboring to disprove the writing which it seemeth you gaue him in defence of your separation from the ministery of these assemblyes Which after he hath well propounded in forme of reasoning he then bringeth some show of answer therevnto and of defence of theyr Ministery Wherein although I might in few lynes shortly have noted the subtilty and vnsoundnes of his answers yet have I chosen rather to write somewhat largely both for your sake and his own and for others also into whose hands these writings may coâ—â— And this haue I thought to be the more needfull because he doth here so earnestly both protest the syncerity of his affection and make promise that nothing shalbe brought to perswade you but the word of God Now of the syncerity of his affection I make no doubt but do vertly thinck that he writeth and walketh as he is perswaded Onely where he promiseth and pretendeth to bring the word of God for the perswasion of your soule and performeth it not in deed and yet hath such obiections and pretence off Scripture and reason as greater in this case I thinck neyther have ben neyther can well be brought thereâ—ore have I thought it best for better clearing of the truth to prosecute his annswers from poynt to poyut And although it wil be the more tedious yet to take this course therein first to sett down in his own words his aunswers to the reason you gaue him and then to examine and take them away by the light of the Scriptures For your self it shalbe your part as he desireth you to lay apart all sinister affection and with meeknes to receyv the word of truth grafted in you and able to save your soule Consider therefore well what is said and the Lord give you vnderstanding in all things Now to proceed it followeth in his letter to you thus Mr. H. his letter Section 2. The summe of the vvhole vvriting you gaue me is a reason to prove the lavvfulnes of your separation from our assemblyes because vve have no such minissters as you may lavvfully ioyne vvhithall and for plainenes it may fitly be coÌ„cluded in this forme Whosoever he be that dealeth with the holy things 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 receyv or ioyne themselves vnto 2 Thes. 2. 4 10. But all the ministers that stand ouer the Church assemblyes in England deale with the holy things of God and work vpon mens consciences by vertue of an Antichristian power office calling Therefore the people of God ought not to receyv them or ioyne themselves vnto them The first part of this reason as I am not vnvvilling to yeeld vnto so do I affirme that the vvords of the Apostle vvritten 2. Thes. 2. 4. 10. are for the proof thereof vvâ—ested and perverted from the right sence For the Apostle there describeth Antichrist nor by his unlavvfull onâ—vvard calling or office that he should exercise in the Church but first by the false doctrine he should teach as appeareth plainely by the 10 and 11 verses and secondly by the authority he should vsurpe to give lavves vnto mens consciences and to rule in the harts of men as God as you may see in the 4. verse VVhich tvvo maâ—ks of Antichrist as they may evidently be discerned in the papacy so admitt all the outvvard calling and offices in the Church of England exercised vvere faulty and vnvvarrantable by the vvord yet you in your ovvn Conscience knovv that these marks
lawfull offices and callings ordeyned by Christ or in the vnlawfull offices and callings devised by Sathan and vsed by this man of sinne in his Apostasy Secondly how he shall vsurpe that authority to give lawes vnto mens consciences and to rule in the hearts of men as God which Mr. H. noteth as theâ— other marke whether in the true offices and callings appoynted by Christ or in false ones devised by Sathan aÌ„d himself For the very termes and actions of teaching and of vsurping authority here mentioned by Mr. H. do in this case imply some offices and callings lawfull or vnlawfull wherein to teach and vsurpe authority Now lawfull they can not be because he standeth in apostasy from Christs way yea oppositt against it and even lawles in that respect It remayneth therefore that they are vnlawfull ones And being found not one lyin the papacy but in the Church of England it followeth that they are not to be receyved or ioyned vnto in the one any more then in the other as also that this Scripture is not wresâ—ed but fitly and foundly alledged for the proof of the first part of the reason But because Mr. H. taketh exception at the proof though all in vayne yet for his better satisfaction and more strenghtning of the proposition let him further consider first that as Christ being king and Lord of his Church hath given vnto it the holy things of his word Sacraments Censures Treasury etc. so he hath also as Lord and king appoynted offices of his own to contiâ—â—e to the end of the world to witt Pastors Teachers Elders Deacons and Helpers for the due administration of these his holy things according to his word being lawfully called therevnto So as neyther any may medle therewith by vertue of any Antichristian power office or calling nor if they do may any ioyne with them therein least partaking in theyr sinnes they receyv also of theyr plagues Secondly that our consciences are the Temples of the holy Ghost Wherrvpon it must needs follow that we may not suffer Antichrist to fitt in them at all as he doth whensoever we suffer them to be wrought vpon in the ministery of the word or any other wayes by vertue of any Antichristian power office or calling And this I thought to annexe for the further confirmation of the first part of the reason which though in word Mr. H. seemeth to graunt yet in deed he laboreth to oppugne Now where he saith the lawes of theyr Church allow not any to teach false Doctrine although this be not much materiall towching the poynt in controversy seing they allow not any to teach true doctrine but in false and Antichristian callings which is vtterly vnlawfull to be done yet we fynd that by the lawes of theyr Church many false doctrines are and may be tauht amoug them A tast of which leaven of theyrs I will give in some particulars as followeth 1 That there may be in the Church other Archbishops and Lordbischops then Iesus Christ which is contrary to 1 Pet. 5. 3. 4. 1 Cor. 12. 5. Eephes 4. 5. Heb. 3. 1. etc. Luk. 22. 25. 26. 2 That men may and â—ught to be made ministers by these Lord Bishops that is may enter into the ministery by another way then Christ hath sett down in his word and by other Lord bishops then Iesus Christ which is contrary to Heb. 5. 4. Ioh. 10. 1. 7. and 13. 20. aÌ„d 14. 6. Ier. 23. 21. Act. 14. 23. with 6. 3. 5. 3 That the Prelates and theyr chaunceloâ—â—â—s aÌ„d officials haue Christs power to excommunicate aÌ„d cast out of the Church of god which is coÌ„trary to Mat. 18. 17. 1 Cor. 5. 4. 4 That the ministers of the Church may be civil magistrates also and exercise civill authority in the comon wealth Which is contrary to Mat. 20. 25 26. 2 Tim. 2. 4. Rom. 13. 1. etc. Rev. 17. 18. 5 That meÌ„ may give the titles of the lord Iesus vnto the Prelates to call them their Arch and Lord Bishops reverend Fathers and such like Which is contrary to these Scriptures Esa 42. 8. et 5. 20. Mat. 23. 8. 9. 10. Iob. 32. 21. 22. 2 Thes. 2. 4. 6 That the Lord Bishops can give the holy Ghost and power to retayne and forgive sinnes As when they make any Ministers they say vnto them Receyv the holy Ghost whose sinnes thou doest forgive they are forgiven and whose sinnes thou doest retayne they are retayned Which is contrary to Luk 11. 13. Ioh. 3. 8. and 15. 26. 27. and 20. 21. 22. 23. Gal. 3. 5. and 4. 6. Act. 8. 18. 19 20. 21. Luk. 5. 21. 7 That the ministers of Christ may exceâ—ute their ministery vnder these Lord Bishops and their Chauncelours and Archedacons aÌ„d cease preahing aÌ„d leav their floks at their appointmeÌ„t Which is coÌ„trary to 1. Cor. 12. 5. and 9. 16. Ier. 48. 10. Act. 4. 18. 19. 20. Ioh. 10 12 13. Amos. 7. 12. 13. 14. 15. 8 That the offices of suffraganes Deanes Cauâ—â—s Petticanons PreheÌ„daryes Oueristers Organists ArchdeacoÌ„s Comissaryes Officials Parsons Vicars Curats stipeÌ„dary preachers and the rest of that sort among them are lawfull and necessary to be had in the Church of Christ. Which is contrary to these Scriptures 1. Cor. 12. 18. 28. Rom. 12. 7. 8. Ephes. 4. 11. 12. 13. Num. 16. 40. and 18. 4. 7. Esa. 1. 12. Rev. 9. 3. Ier. 51. 26. 9 That the Deacons office in the Church is to be employed in publick prayer administration of Baptisme and ministery of the wold being by the Prelates licensed herevnto which is contrary to Act. 6. 2. 3. 4. Ephes. 4. 11. 12. Rom. 12. 7. 8. 10 That there is and may be now an office of priesthood in men for the Ministery of the Gospell Which is contrary to Heb. 7. 11. 1â— 16. 18. 23. 24. Ephes. 4. 11. 12. 1 Pet. 2. 5. 1 Cor. 12. 5. 28. 11 That the maintenance of the Ministers of the Gospell may be by tithes and offrings which must needs be Iewish or Popish Contrary to Heb. 7. 12. 1 Cor. 9. 13. 14. Phil. 4. 10. 18. Rom. 15. 27. Gal 6 6. 12 That Christ in his soule descended into hell whilest his body lay in the grave which doctrine is CoÌ„trary to these Scriptures Luk. 23. 43. 46. Ioh. 19. 30. Col. 2. 14. 15. Luk. 16. 26. Eccles. 12. 7. 13 That Christ hath not sert in his Church an Eldership to continew aswell vnder Christian as heathen Princes Which doctrine is contrary to 1 Tim. 4. 14. and 5. 17. and 6. 13. 14. 15. Mat. 28 20. 1 Cor. 12. 28. Rom. 12. 7. 8. Ti. 1. 5. Act. 14. 23. and 20. 17. 28. and 21. 18. 1 Pet. 5. 1. 2. 3. 4. 14 That the ministery worship and government which Christ hath appoynted to his Church is not to be receyved or ioyned vnto vnles the magistrates do allow it where they are Christian. Which is contrary to Mat. 28 20. 1 Tim. 3. 15. and 5. 21.
and 6. 13. 14. 15. with 2 Tim. 2. 2. Act. 5. 29. 1 Pet. 2. 17. Mar. 8. 34. 35. 36. 37. 38. Esa. 51. 1â— 13 Luk 12. 4. 5. 6. 7. 8. 9. and 21. 12. 13. Psal. 2. 10. 11. 12. Rev. 12. 11. 17. and 14. 12. 15 That the Apoâ—ryphal books which have in them errours vntruths Blasphemy magick and contradiction to the Canonicall Scriptures may be vsed in the publik worship of God Which is contrary to 2. Tim. 3. 16. 17. Gal. 3. 15. Rev. 22. 18. d19 2. Pet. 1. 16. 19. 20. 21. 1 Tim. 6. 3. 4. 5. Rom. 3. 2. with Deut. 4. 2. 5. 6. Pro 30 5. 6. Psal. 19. 7. 8. 9. 16 That there may be a prescript leiturgy and sett forme of service in the Church devised and imposed by maÌ„ for the worship of God Which doctrine is contrary to these Scriptures Esa. 29. 13. 14. Mat. 15. 9. Exod. 10. 4. 5. 6. Psal. 119. 21. 113. 128. Gal. 3. 15. Ephes. 4. 7. 8. 17 That the book of common prayer taken owt of the Popes porâ—uis is the true worship and service of God for his Church and people Which is contrary to Deut. 12. 30. 31. Rev. 14. 9. 10. 11. and 22. 18. 19. 2 Thes. 2. 3. 4. 8. Ier. 51. 26. Ioh 4. 23. 24. Mat. 15. 9. and 28. 20. 18 That one may read other mens words vpon a book and offer them vp to God as theyr own prayers and sacrifices Which doctrine is contrary to Rom. 8. 26. 27. 1. Pet. 2. 5. 1 Cor. 14. 15. 1 Sam. 1. 15. Psal. 66. 16. 17. 18. 19. 20. Esa 29. 13. 14. Rev. 8. 3. 4. 19 That the most wicked and theyr seed may be compelled and receyved to be members of the Church Which is contrary to Psal. 110. 3. Act. 2. 40. 41. 47. and 19. 9. Lev. 20. 26. Ezra 6 21. 2 Cor. 6. 14. 17. and 9. 13. Ioh. 15. 19. 20 That mariage may be forbidden at certayne seasons of the yeare as in lent Adveâ— Rogation week etc. which Doctrine is contrary to 1 Cor. 7. â— Heb. 13. 4. with 1 Tim. 4. 3. and Dan. 7. 25. 21 That mariage is an ecclesiasticalâ— not a civill action neyther lawfull except it be solemnized vp a Priest which is contrary to â—uth 4. 1. 9. 10. 11. 12. 13. Pro. 3. 17. Mal. 2. 14. Deut. 22. 23. 24. Hev 13. 4. Gen. 29. 21. 22. 2. Tim. 3. 16. 17. Deut. 12. 32. 22 That women may administer the Sacrament of Baptisme Which is contrary to 1 Cor. 14. 34. 35. 1 Tim. 2. â—2 Mat. 28. 18. 19. 20. Ephes. 4. 11. 12. 23 That Baptisme is to be administred with a crosse in the forehead aÌ„d that also as a symbolical signe which is contrary to Mat. 28. 18. 19. Reb. 14. 9. and 22. 18. Rom. 4. 〈◊〉 with 1 Cor. 2. 13. Exod. 20. 4. 5. 6. Psal. 119. 113. 128. 24 That the Lords super is to be administred with these words The body of our Lord Iesus Christ which was given for thee preserue thy body and soule etc That is with other words then those of Christs institution yea with such as are taken out of the Popes masse book Which is contrary to 1 Cor. 11. 23. 24. 5. Luk 22. 19. 20. Deut. 12. 30. 31. with 2. Thes. 2. 3. 4. 8. 25 That the Sacrament of the Lords supper may be administred to one alone as to the sick man ready to dy etc. which is contrary to 1 Cor. 10. 16. 17. and 11. 33. Mat. 26. 26. 27. Act. 2. 42. and 20. 7. 26 That the Lords supper is to be receyved kneeling which is contrary to Mar. 14. 18. 22. 23. 1 Cor. 10. 21. and 11. 20. and 14. 40. Exod. 20. 4. 5. 1 Thes. 5. 22. 27 That though the open notorious obstinate offenders be partakers of the Sacraments yet neyther the Sacraments nor the people that ioyne with them are defiled thereby Which doctrine is contrary to 1 Cor. 10. 17. â—ag 2. 14. 15. 1 Cor. 5. 6. Eccles. 10. 1. Mat. 18. 8. 9. 15. 16. 17. 18. 19. Exod. 12. 43. Ezra 6. 21. 22. Lam. 1. 10. Lev. 11. 24. and 13. 45. 46. and 15. 4. 5. 6. 7. 31. and 19. 7. Numb 5. 2. 3. and 19. 21. 22. Iosua 7. 11. 12. 28 That prayer is to be used over the dead at buriall Which is contrary to Exod. 20. 7. with Eccles. 11. 3. and Luk. 16. 26. Hos. 9. 4. Mat. 6. 9. 10. 11. 12. 13. 1 Ioh. 5. 14. Iam. 1. 6. with Rom. 14. 23. 29 That there may be holy dayes appoynted to the virgin mary to Iohn Baptist to the Apostles and all Saints and Angels together also with fasts on theyr tves on Ember dayes Frydayes Saterdayes and Lent Which doctrine is contrary to Exod. 20. 8. 9. 10. 11. Galat. 4. 10. 11. Col. 2. 16. 18. 21. 23. with 1. Tim 4. 1. 2. 3. Act. 20. 7. 1. Cor. 16. 1. 2. Rev 1. 10. and 19. 10. and 22. 18. 19. 30 That the coap surplice tippett rochet square cap and such like are meet and decent ornaments for the worship of God and ministery of the Gospell which is contrary to Esa. 30. 22. Exod. 20. 4. 5. Deut. 12. 30. 32. Psal. 119. 113. 128. 1 Tim. 3. 2. 31 That the oth ex officio in theyr ecclesiasticall courts making men sweare to accuse themselues etc. is lawfull and to be used which is contrary to Exod. 20. 7. Ier. 4. 2. Ioh. 18. 19 20. 21. 22. 23. with mat 26. 63. Act. 23. 35. and 24. 13. and 25. 16. Deut. 19. 15. These and divers other false doctrines do the lawes of theyr Church allow to be taught And if any among them teach otherwise they are subiect to be suspended excommunicated degraded deprived by theyr Lords the Prelates theyr Chauncelours and Officials And we because we teach and walk otherwise are haled to prisons and gallowes banished and rayled upon yea hated of all men for the truths sake Now as you see the lawes of theyr Church allow false doctrine to be taught so for theyr preaching also of the truth consider I pray you what themselues haue heretofore written of themselues In an admonition to the Parliament they say and write of theyr Church estate as followeth We are say they so scarce com to the outward face of a Church rightly reformed that although some truth be taught by some preachers yet no preacher may without great daunger of the lawes utter all the truth comprised in the book of God It is so circumscribed and wrapt within the compasse of such articles such penaltyes such Injunctious such advertissements such articles such canons such sober caveats and such manifold pamphlets that in maner it doth but peep out from behind the skreen The lawes of the land the book of common prayer the Queens Injunctious the Commissioners advertissements the Bishops canons Liâ—woods provincials every Bishops articles in his dioces my Lord of Canterburyes sober caveats his licences to preachers aÌ„d
18. 18. 19. and Act. 3. 22. 23. 24. 〈◊〉 Hebr. 3. 1. 2. 3. 4. 5. 6. Mat. 17. 5 and Ioh. 15. 15. Math. 28. 〈◊〉 Ephes. 4. 11 12. 13. Rom. 12. 7. 8. 1. Cor. 4. 17. and 9. 14. and 1â— 5. 18. â—8 and 14. 33. 37. and 16. 1. 2. 1. Tim. 3. 14. 15. and 4. 13. 14. and 5. 3. 9. 10. 17. 19. 21. 22. Tit. 1. 5. Act. 6. 2. 3. 4. 5. 6. and 14. 23. and 20. 17. 28. 2. Cor. 6. 17. 18 Rev. 18. 4. and 14. 12. with 1 Tim. 6. 13. 14. But it will be sayd here that some among them are otherwise mynded hereyn and have published that Christ is that Prophet like vnto Moses vvho hath plainely and perfitly declared vnto us from God as all other things vvhich belong vnto our dutyes so also vvhatsoeuer is needfull for the government of the Church vvhom vve ought to heare and obey And that if they should not acknovvledg thus they should â—ob him of some part of his propheticall office or prefer a servant before the onely begotten Sonne Which they do vvho think that Moses left all things perfitt but Christ eyther began them not or did not finish that he began Thus I graunt some others of the better sort among them have written aud published But these theyr books and writings are not allowed among them but cald in and repressed by publik authority And that which is more in this case such â—â—â—fession and writing doth not onely affoord them no help in â—heyr estate but doth rather make theyr sinne the more grieâ—ous inasmuch as professing they know these things they reâ—use nothwithstaÌ„ding to walk accordingly whereas the Lord Iesus that Prophet is not onely in word to be acknowledged 〈◊〉 have left a perfitt order vnto his Church but is also in deed 〈◊〉 be hearkned vnto and obeyed thereyn and in no other For a spake the Lord vnto Moses concerning Iesus Christ â—ying I vvill rayse them vp a Prophett from among theyr breâ—ten like vnto thee and vvill put my vvords in his mouth and 〈◊〉 shall speak vnto them all that I shall commaund him And â—â—hosoeuer vvill not hearken vnto my vvords vvhich he shall â—eak in my Name I vvill requier it of him Iohn Baptist liâ—â—wise testifyed concerning Christ thus He that beleeveth 〈◊〉 the sonne bath everlasting life and he that obeyeth not the â—onne shall not see life but the vvrath of God abideth on him â—here is to be observed how the Spirit of God describeth saâ—â—ng faith by the obedience of Christ teaching us that they â—hich obey not the Sonne in deed whatsoever profession they â—ake of him in word cannot assure themselues they beleev in 〈◊〉 to eternall life The same is taught in the Epistle to the â—â—â—ewes Where it is sayd of Christ the Sonne that being â—â—secrate he vvas made author of eternall salvation to all that 〈◊〉 him To which purpose we may also observ in the Scriptures the often joyning of these two together faith and the obedience of faith But this being noted by the way concerning that testimony of Iohn I proceed yet further to show that Christ that Prophet requireth not onely acknowledgment in word but obedience indeed to all his ordinaÌ„ces given to his Church This we learne both of Christ himself and of his Apostles Of Christ himself in his last and great commission given to his Apostles when he sent them into the world to publish his faith and plant his Churches therein In which he straitly charged them to teach all his people baptized in his name not to acknowledg onely but to keep and observ vvhatsoever he had commaunded them and that even to the end of the vvorld not making any exception of Christian or heathen Magistrates of theyr allowance or disallowance or of any other worldly respects whatsoever The Apostles also as they were commaunded so they performed both plaÌ„ting the Churches in that faith aÌ„d order which Christ prescribed them aÌ„d requiring of the Churches so planted and of all other after them to the end of the world to keep that faith and order wherein they were sett and to admitt of no other whatsoever but to keep that vvithout spot aÌ„d vnrebukeable vntill the appearing of ovvr Lord Iesus Christ. And thus much concerning this matter Onely I will now adde the confession and testimony of these men themselues concerning this poynt in hand This have they written and published From that forme of governing the Church vvhich together vvith the offices that are to execute the same the vvord of God perfitly descubeth vnto vs no Christian Church ought to svvarue Now herewith compare their estate and practise and you shall fynd that they do not onely swarue from that forme of government appoynted by Christ to his Church and so hearken not vnto him as their Prophet but do also receyv and submitt vnto another even a false one derived from Antichrist as themselves have taught and therefore have sued to the Parliament to have it removed Thus we see how theyr sinne is made far the greater and more fearfull whiles contrary to theyr knowledâ— they wittingly persist in disobedience against Iesus Christ that Prophet of his Church as if he were not come in the flesh or as if not he but man yea the man of sinne weâ—â— to be hearkned vnto And hitherto concerning Christâ— Prophecy Next for his Priesthood that towching it they do likewise will thus appeare The office of the Priesthood of Christ consisteth in two things first the Redemption he hath made for the world in the blood of his crosse appearing once to put away sinne by the sacrifice of himself secondly the Intercession he maketh with the father being entred intâ— heaven to appeare now before the face of God for vs. Now towching the first that is the work of Redemption as if they counted the blood of the Testaâ—ent an vnholy thing they profane â—â—in administring and receyving the word aÌ„d SacrameÌ„ts of that reconcilation in and from an Antichristian ministery and more particularly in the Sacraments they prostitute that precious blood of the crosse of Christ even of that Lamb vndefiled vnto Atheists Idolaters persecuters whoremongers drunkards sorterers witches and the most profane of the land and theyr seed That it is thus with them may be seen not onely in theyr vngodly continuall practise but even by theyr own confession and writings Towching theyr ministery thus they write We have an Antichristianhierarchy and a popish ordering of ministers straunge from the word of God never heard of in the Primitive Churches but taken out of the Popes shop to the destruction of Gods kingdome Yet in and from this ministery they minister and receyv the word and Sacraments Towching the other also thus they write of themselves and theyr estate whereas in the holy Communion of the Lords supper Christ the true Paschall lambe ought to be
found in those Churches vnto vvhich the holy Ghost in the Scriptures hath given notable testimony 2. King 12. 23. and 14. 3. 4. 2 Chron. 20. 31. Matth. 15. 5. 6. Luk. 3. 2. and 2. 22. 27. Mat. 8. 4. and 23. 2. 3. 2 Cot. 11. 21. 22. and 15. 12. â—â—vel 2. 14. 15. 20. 21. ¶ Aunswer to section 4. WE aunswer they must first probe theyr assemblyes to be true Churches sett in the way of Iesus Christ afore these or any Scriptures which show true Churches subject to corruptions can any way help to defend theyr present Church estate Otherwise they do but still begge that which they should prove For what though the Churches established in the order of Christ have had and still shall have divers corruptions arising among them Doth this therefore give any warrant or allowance of such assemblyes whose constitution is Antichristian Was Israel in her defection a true Church because Iudah being the Church of God had some enormityes in her Or shall the assemblyes in Italy England and such like standing in apostasy he true Churches of God because in the Churches of Corinth Pergamus Thyatira established in the order of Christ there were found divers corrupâ—ions If this reason were strong might not Rome at this day iustify most of her abominations But what saith the Scripture Israel in her defection was no wife no true Church but an harlott and not to be joyned vnto notwithstanding that Iudah being a spouse and true Church had not yet the 〈◊〉 places taken away In like maner shall that vvhore of Babel staÌ„ding in apostasy together with all the assemblyes wheresoever made drunk with the cup of her formications be harlots and to be departed from notwithstanding that the Church of Christ being his spouse falleth daily into many sinnes and transgressions whiles it is militant here on earth For these two are of a far divers nature and consideration I meane on the one side a Church sett in the way and order of Christ but walking therein weakly and corruptly and on the other side a company of people standing in the defection aÌ„d disorder of Antichrist howsoever perhaps they may walk ther in with some show of piety and religion The former are true Churches notwithstanding the corruptions arising among them the redresse of which is duly to be sought The latter are false Churches and to be forsaken whatsoever show of holynes they do or can pretend Now theÌ„ forasmuch as neyther Mr H. nor any other of them hath proved theyr assemblyes to stand in any other Church-constitution but such as is Antichristian it is evident that the Scriptures here alledged which speak onely of Churches sett in Christs order and of corruptions in them cannot any way fitly belong to these assemblyes to give allowance of theyr Antichristian estate This being first sett down generally concerning all these Scriptures ioyntly together for the better vnderstanding of the controversy let vs now come to consider them more particularly and see whether as Mr H. hath vnder taken to prove so he have indeed performed that is have showed greater corruptions in those Churches vnto which the Scriptures give notable testimony then be in theyrs at this day The first three Scriptures here cited are of one sort These are the words Iehoash did that which was right in the eyes of the Lord all his dayes that Ieholadab the Priest taught him Notwithstanding the hy places were not taken away as yet the people offred and burnt incense in the hy places 2. King 12. 2. 3. And Amaziah did that which was right in the eyes of the Lord yet not as David his Father he did according to all that Ioash his Father had done Notwithstanding the hy places were not taken away as yet the people did sacrifice and burnt incense in the hy places 2. King 14. 3. 4. And Iehoschaphat reigned over Iudah and he walked in the way of Asa his Father and departed not there from doing that which was right in the eyes of the Lord. Howbeit the hy places were not taken away for as yet the people had not prepared theyr heart vnto the God of theyr Fathers 2. Chron. 20. 31. 32. 33. All these Scriptures show vnto vs one thing which is that in the dayes of Iehoash Amaziah and Iehoschaphat kings of Iudah who did that which was right in the eyes of the Lord yet the hy places were not taken away but the people did sacrifice and burnt incense therein This in deed was a corruption among those people concerning which ynough is spoken before in that hath beÌ„ said towching these Scriptures generally Yet this I adde further first that in those tymes all the false ministeryes and kinds of worship before tyme vsed were abolished and this defect onely of worshipping God in the hy places as yet remayning Now what comparison then is there between this case and theyrs who have not abolished but still retayne aÌ„d ioyne vnto a false ministery and worship Who knoweth not that in those dayes they might not forme to themselves or receyv from others any other altar or fashion thereof for sacrifice then God had appoynted much lesse any new devised ministery Yea the sonnes of Aaron though in a true aÌ„d lawfull office might not offer with strauÌ„ge fyer much lesse might they have received or exercised a false uÌ„lawfull ministery Corah likewise though a Levite DathaÌ„ aÌ„d Abâ—ram though heads of the CoÌ„gregation Dzziah though a king might not offer vp the incense which God had appoynted to be offred being straungers from the priesthood much lesse might they have offred a false worship in a false ministery etc. Which is the case of these assemblyes These men therefore should compare like things with like aÌ„d not vnder colour of the hy places in Iudah seke to retayne and defend what Antichristian corruptions they please in theyr Church Otherwise why might they not also vnder the same colour still have kept the other popish abominations which already by the mercy of God are abolished out of the land Secondly I take it the fault of retayning the hy places in Iudah for the true service of GOD which at first were made for false worship and service of Idols was such as if now the false ministry worship and other abominations of Antichrist were abolished out of the land and yet these Idoll temples they call them Churches reserved and vsed for the true worship of God by a true ministery For these two may in divers respects seem to be like I meane those hy places and these Idoll temples Both which I take to be with in compasse of that morall commaundement of God which enioyneth the abolishing of the places aswell as of all the other monuments of Idolatry eyther by rasing them quite downor by defacing and converting them to civill vse and not to tourne them to be places for the publick worship of God though it were by
out of the RevelatioÌ„ Which because they are of one sort towching the question in hand therefore will I speak of them together The words be these first in the epistle to the Corinthians where the Apostle reproving theyr abuses about the Lords supper saith thus vnto them Every one when they should eat taketh his ovvn supper afore and one is hungry and another drunken Have ye not houses to eat and drink in despiâ—e ye the Church of God and shame them that have not What shall I say to you shall I prayse you in this I prayse not 1 Cor. 11. 21. 22. And agayne to the â—orinthians among whom some denyed the resurrection of the body thinking that the soule onely should live for ever in the world to come the Apostle writeth thus concerning that matter in the place alledged If Christ be preached that he is risen from the dead hovv say some among you that there is not a resurrection of the dead 1. Cor. 15. 12. And in the second of the Revelation first to the Angell of the Church of Pergainus Christ thus writeth I have against thee a fevv things because thou hast there them that hold the doctrine of Balaam vvhich taught Balac to put a stumbling block before the children of Israel that they should eat of the things sacrificed to Idols and commit fornication So hast thou also them that hold the doctrine of the Nicolaitans vvhich thing I hare Rev. 2. 14. 15. Then to the Angell of the Church of Thyatira thus he saith I have against thee a fevv things that thou suffrest the vvoman Iezabel vvhich calleth herself a Propheresse to teach and to deceyve my servants that they should committ fornication and eat of the things sacrificed to Idols And I gave her tyme that she should repent of her fornication but she repented not Rev. 2. 20. 21. These Scriptures show errors and corruptions in such Churches as were planted in the faith and order of Christ. Which nothing helpeth to mainteyne the Antichristian â—state of these â—ssemblyes as is before declared at large in the generall aunswer concerning all these testimonyes We neuer doubted but the best Churches on earth have fallen and still are subiect to fall into corruptions and transgressions of the Law of God And how can it be otherwise when as they consist of sinfull and mortall men who both know but in part and in the knowledg we have walk with much weaknes aÌ„d imperfection But what is this to iustify Antichrists apostasy or to encourage any to partake in his sinnes We must alway remember that as it is one thing when a true Christian is overtaken with a sinne and another when such as pretend to be Christians live as the heathen and sell themselves to work wickednes so also towching a Church it is one thing wheÌ„ a people are setled in the order of Christ but through weaknes fall into divers enormityes and another when a people stand in the defection of Antichrist aÌ„d receyve the print of his ordinances in theyr hands and foreheads Eyther therefore must they prove the constitution of theyr Church to be of Christ and not Antichristian or els these examples in theyr estate will give them no succour at all For it will nothing avayle BabyloÌ„ or such as commâ—â— fornicatioÌ„ with her to show that Zion hath her breaches or her children theyr infirmityes SecoÌ„dly in these Scriptures is to be mynded that but some of the Corinthians and some of them of Pergamus and Thyatira were infected with the errors and corruptions here recorded and not the whole Churches generally And this is the lot and tryall of the Church of God in all ages that unto it do creep men of corrupt mynds who vnder a show of holynes often breed schismes and errors in the Church and in theyr lives turâ—â—e the grace of God into waÌ„tonnes through hypocrisy Thus it pleaseth God to try and exercise his Church from tyme to tyme that they which are approved might be knowen Henre it is that in the Church of Corinth spring vp schismes and heresyes that in the Church of Ephesus arise men speaking perverse things to draw disciples after them that in the Churches of Pergamus and Thyatira be found such as hold the doctrine of Balaam and of the Nicoiaitans teaching the people to eat things sacrificed to Idols and to committ fornication And such also in these dayes have crept in among vs vnder pretence of godlynes who after a while vpon one occasion or other have manifested theyr vngodly contentious and fantasticall spirits and that commonly with great trouble of the Church being authors of grievous schismes and other impietyes for which the truth and Church have ben and still are evill spokeÌ„ of But these being but the personal sinnes of some particular men not the publik estate and constitution of the whole Churches what comparison is there between them and these assemblyes whose very constitution is Antichristian and out of which God hath absolutely commaunded all that will be saved to depart Whereas from the other separation may not be made but first redresse is duly to be sought that such old leaven being purged out they may still be a new lampe vnto the Lord. Thirdly here is to be observed that it is said these Churches suffred such amoÌ„g them Which as it manifesteth what was theyr sinne so it showeth also they had power aÌ„d should vse it for the reclayming or casting out of such from among them Whereas these assemblyes have not power to redresse any abominations or to excommunicate any persons though never so wicked but the whole ecclesiasticall power and iurisdiction among them is committed onely to the Ordinary that is to an Antichristian Prelate and to his Chauncelour and Archdeacon So as by this also appeareth there is no comparison between them Fynally it is to be remembred that even in these and the like Churches where they do not repent and amend but continew in corruption and iniquity Christ hath threatned to remove his caÌ„delstick aÌ„d to take his kingdome from among them And if God thus deale with his own Churches stablished in his faith and order when they come obstinately to persist in sinne aÌ„d impiety what shall be the end of the Synagognes of Antichrist which staÌ„d in emnity against Iesus Christ and in apostasy from his truth and will not be reclaymed If God will not spare but come against Corinth Pergamus aÌ„d Thyatira will he let Babylon that mother of whoredomes or any of her daughters escape If Ierusalem for her sinne be made to drink the cup of Gods wrath shall Edom Moaâ— or Ammon go free They shall not saith the Lord of hostes Iere. 25. 15. 18. 21. 29. And thus much to M r. H. his second exception Now followeth his third in these words M r. H. his letter Section 5. THirdly if it be a sinne for an vvhole Church to account any private
so have we also different rules and courses prescribed by God aÌ„d to be followed by vs how to walk after one maner towards the Churches of Christ when corruptions be found among them and after another towards the Synagogues of Antichrist which are fallen into defection from the way of Iesus Christ. If you aske what these rules be that are given to be observed when errors and enormityes are espyed in a true Church I aunswer these and the like that they which espy them are not therevpon to forsake the Church but must first give the Church knowledg thereof out of the word of God and that also according to due order as first to make it knowen vnto them to whom the oversight of the Church is committed who if they be perswaded are then by duty bound to advertise the Church thereof and to see it redressed in all good maner If they be not perswaded then having taken some others with them and not prevayling they are afterward to bring it before the whole Church and to show them theyr estate wherein it swarveth from the rules of Gods Law who fynding it so to be are bound to acknowledg and amend it Yet if this way they prevayle not then are they to vse if they may the help of other Churches to advise of the matter and to admouish that Church of theyr estate out of the Scriptutes Now these things being done as they ought we may hope by the blessing of God that issue will follow which the Scriptures show hath followed vpon such proceeding heretofore that is that they will not now wilfully stand in knowen transgression convinced vnto them out of the word of God by so many witnesses but will rather sorrow for theyr sinne and reioyce for the consolation they shall fynd by receyving the truth and walking in the way thereof showed vnto them out of the Scriptures But if they will not amend the Lord Iesus Christ who walketh in the nuddes of the golden candelsticks and hath all power given him in heaven and in earth hath threatned to remove the candelstick out of his place and to take the kingdome of God from them and to give it to such as will bring forth the fruits thereof And then to such as are willing to obey the truth he hath in such cases given direct commaundement to save themselves from such a froward generation and to bynd vp the testimony and seale vp the Law among his disciples And these are the rules so far as I have observed given vs for our walking in and toward the Churches of Christ when errors and corruptions be found among them Now towching such assemblyes as stand in false constitution or apostasy from the way of Christ the former rules are not given vs to be vsed in aÌ„d with them but concerning such there is one onely rule prescribed by God for our carriage towards them which is with all speed to separate and depart from them and in no case to partake in theyr sinnes but to witnes against them even vnto death Forasmuch then as these assemblyes how famous so ever he account them stand in a false constitution even in apostasy from that true ministery and from those holy ordinaÌ„ces appoynted by Christ to his Church it is clâ—are as the sunne that the golden rules of such proceding as is before described belong not vnto them in this estate but that all men ought vpon payne of damnation without delay to depart out of them least if they still partake in theyr sinnes they receyv also of theyr plagues By which also appeareth how the reason here vsed by Mr H. out of Mat. 18. belongeth not to theyr assemblyes as now they stand and therefore in this case helpeth them nothing at all Nay furthermore I dare affirme and bynd my self to prove by this Scripture that there is not in theyr constitution any ecclesiasticall assembly in this land that can be accounted a true Church whereyn this rule here given by Christ can be practised And thus I prove it Every true Church of Christ hath Christs power here spoken of to cast out obstinate sinners from among them But no ecclesiasticall assembly in this land hath in their constitution this power of Christ here spoken of to cast out obstinate sinners from among them Therefore no ecclesiasticall assembly in this land can in their constitution be accounted a true Church of Christ. The proposition or first part of the reason is proved by this place of Scripture as also by 1 Cor. 5. 4. 5. and Mat. 28. 20. The assumption or latter part of the reason I prove thus First the power of excommunication among them resteth in the Lordbishop and in his Chauncelor aÌ„d Archdeacon whose offices and authority Christ never ordeyned in his Church therefore can not they in theyr constitution have the power of Christ here spoken of Secondly the offices aÌ„d authority of the Prelates aforesaid are Antichristian therefore also caÌ„ they not in such estate have this power of Christ For what fellowship can there be between Christ and Antichrist Thirdly let vs suppose that some of theyr Church committeth a sinne aÌ„d is admonished to repent of it by another of them the sinner repenteth not the other taketh with him one or two to admonish and witnes against him the sinner notwithstanding still persisteth Now what shall the other do or whither shall they go If to the Prelates and theyr Officials who among them have the power of excommunication in theyr hands that is not to follow this rule of Christ but to show theyr subiection to Antichrist If to that parish whereof the party is a member as for example let vs suppose the best among them as Blackfryers or Mary Overyes in London or Ashby de la zouch in Lepcester shire or Maldon in Essex or Coventry in warwick shire or any other alas what are they the nearer Though they would yet in theyr constitution can they do nothing but eyther go themselves or bid the other go and complayne to the Lordbishop theyr Ordinary or to his Chauncelor or Archdeacon who have the government of the Church committed vnto them Or if they should offer to proceed other wise to excommunication of the party they are so far from having power to do it as neyther were such a one by the Law of theyr Church to be accounted excommunicate and they also whosoever should attempt so to do were subiect for this cause to be excommunicate themselves yea and to be imprisoned aÌ„d further punished by theyr Lords the Prelates Lo here how these assemblyes even the best of them in theyr constitution can not practise this rule of Christ which he hath given vnto and may be practised by every true Church of his The Lord give them eyes to see it and hearts to depart from the tents of such vngodlynes Thus having showed that there is no more strength of proof in this
Christ are to be admonished and redresse of theyr â—ormityes duly to be sought must therefore the Synagogues of Antichrist make clayme to the same priviledges and maner of proceding Or because the members of true Churches are to be accounted brethren till having wilfully refused to repent they eyther be cast out or having leavened the whole lumpe the candelstick be removed from them all must therefore the members of Antichristian assemblyes be had in the same account who never yet were ioyned to any true visible Church in fellowship of the Gospell but stand in confusion with the world and subiection to the Beast howsoever in such estate they teach and professe some poynts of the truth and Christian religion Then sure let the Papists also be accounted brethren and no longer the children of the whores fornications But to conclude did not the Apostle in that epistle to the Galatians charge them to stand fast in theyr liberty and not to be entangled agayne with the yoke of bondage but to abhorre all such and count them accursed who should preach or lead them otherwise then he had preached and they had receyved towching theyr liberty and freedome by the Gospell from the ceremonyes of the Law Now if they must abhorre and 〈◊〉 of all such as would bring in agayne the abolished ceremonyes of the Law which once were commaunded by God how should such be accounted as brethren which retayne and inforce the ordinances of Antichrist never appoynted by God but invented by Sathan that Prince of the children of disobedience That which Mr. H. next obiecteth about the handling of the controversy in the Church of Antiochea hoth the same aunswer with the former Onely where he saith that the errors in that Church were far greater then any be in theyrs let him well consider with himself whether the error of vrging and receyving circuâ—cision and other ceremonyes of the Law before tyme the holy ordinances of God and now but newly abolished was greater then the vrging aÌ„d receyving of the Apostasy of Antichrist that great enemy of Iesus Christ in his ministery worship and government of the Church which is such as God never ordeyned but straitly forbiddeth vpon payne of eternall condemnation Lastly for our separation from them which he so earnestly obiecteth against vs and contrary to GOds word sendeth vs beyond the sea to enguyre his will therâ—about we have not onely if need were that which he so much requireth the approbation of the reformed Churches of Geneva Fraunce Belgia Helvetia and the rest as before hath ben showed by theyr own publick confessions but we have also that which is much more and which alone were sufficient I meane the warrant of the Scriptures and the like practise of the Churches and people of God in all ages first before the stood and then after the flood both in the tyme of the Law and afterward vnder the Gospell and that also first in the Primative Churches planted by the Apostles themselves and now agayne in all the Churches and people which synce the apostasy of the man of sinne have made departure out of the spirituall Babylon as it is written Go out of her my people that ye be not partakers in her sinnes and that ye receyv not of her plagues Now therefore to omitt M r H. his vnseasonable vse of Pauls reproof in this place may not we well say of these things as the Apostle doth to the Corinthians in the words immediately following those which are here vsed If any man think himself to be a Prophet or spirituall let him acknowledg that these things are the commaundements of the Lord And if any beignorant let him beignorant And thus much in defence of the first parâ— of the reason which was this Whosoever he be that dealeth with the holy things 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 receyv or joyâ—e themselues vnto or as M H. hath here sett it down to like effect he is an Antichristian minister whatsoever truth he bringeth with him Now it remayneth likewise to defend the second part of the reaâ—on which was this But all the ministers that staÌ„d over the Church-assemblyes in England deale with the holy things of God and work vpon mens consciences by vertue of an Antichristian power office and calling Concerning which and the proof thereof first let vs see how M r. H. setteth them down and aunswereth vnto them generally then let vs come to the particulars by which he endevoreth to approve theyr office and calling of ministery from the word of God It followeth therefore in his letter thus ¶ M r. H. his letter Section 6. THe second part of the reason is this But all the ministers in England work vpon the consciences of men by vertue of an Antichristian office and calling Hovv is this proved First they have no other office in the Church then that which the lawes of the land allow and they allow none but the Prelaâ—p Priesthood and â—eaconry which are all Antichristiaâ— offices Secondly they all enter vpon theyr office by the Ordinary the Bishop whose office is also Antichristian To the first of these reasons I aunsvver that although the name of Priests belong not to the true ministers of the Gospell because it hath ben generally in our language given to the popish Sacrificers and although there be sundry circumstances and ceremonyes appoynted by the lavv to be vsed at they ordination vvhich I cannot iustify and many of those good orders neglected vvhich the Scripture prescribeth in this case yet is that office vvhich the lavves of our land call the office of the Priesthood the very same in substance vvith the Pastors office described in the vvord and the maner of outvvard calling vnto that office vvhich the Lavv allovveth is the very same in substance vvith that vvhich is sett dovvn in the vvord Aunswer to Section 6. THis is M r H. his generall aunswer to the secoÌ„d part of the reason which is needfull first to be considered before we come to the particulars which follow that so both the streÌ„gth of the truth aÌ„d the subtilty of his aunswer may better appeare First he yeeldeth as needs he must that they have no other office in the Church then that which the Lawes of the land allow For this is alledged in the proof of the second part of the reason and is not at all gaynesayed by him Yet most of them which are of the better sort among them when they are somewhat pressed about theyr ministery disclayme their offices and callings receyved from and by the Prelates which onely are allowed by the Lawes of the land and fly to I know not what office and calling receyved from some of theyr forward Ministers and people as himself also doth in this his writing afterward where he saith that many ministers in
the land have and all may if they will have these substantiall parts of a true calling examination of theyr gifts by the godly and learned choyse of the people and a right ordination for I would aske why he saith many and not all the Ministers in the Land have these if it be not because he would fly from the calling by the Prelates to that other devised calling by theyr Ministers and people Otherwise if he affirme these things of the calling and ordination by the Prelates then all and not onely many of theyr Ministers have and must have it seing the lawes of the Land allow no other And then also should he have shewed these particulars to be had in that calling of the Prelates which cannot be done as will more appeare hereafter Thus is he driven to fight not onely against other of his fellowes but even against himself whilest he fighteth against the truth for which I am sory on his behalf Secondly it is to be noted that he yeeldeth as also needs he must that the lawes of the land allow no other office in the Church but the Prelacy Priesthood and Deaconry of which it was and is still affirmed that they are all Antichristian offices Which if he would have taken away then should he have proved that they are not such but are by Christ in his Testament appoynted to his Church But seing this neyther is neyther can be avowched by the word of GOD we must needs account of them as they be in deed even the brood of Antichrist never knowen nor heard of in the Church of Iesus Christ. Thirdly it is to be observed that whereas theyr Prelacy Priesthood aÌ„d Deaconry were all and every of them charged to be Antichristian he speaketh onely in behalf of theyr Priesthood and helpeth not the Prelacy or Deaconry at all no not so much as with any show of defence but leaveth them on the playne field to shift for themselves aswell as they may It seemeth theyr cause is very bad that is so quite forsaken when it is so deeply charged and that fyndeth no succor at his hands who hath himself beÌ„ Deacon after theyr maner and receyved from that Prelacy which thus he forsaketh that office of Priesthood which yet he retayneth Fourthly it can but seem straunge that he should by this meanes graunt the Prelacy and Deconry to be Antichristian aÌ„d yet plead for the Priesthood as if it were not of the same nature when as it is no other office but such as is derived from the Prelacy and wherevnto theyr Deaconry is a step As if we could bring a cleane thing out of filthynes Or as if we could gather grapes of thornes or figs of thistles Eyther therefore as Christ sayd make the tree good and his fruite good or els make the tree evill and his fruit evill Eyther let them prove theyr Prelacy and Deaconry to be good according to the Testament of Christ or els they cannot plead for the Priesthood which ariseth from them Or if they confesse the Prelacy and Deaconry to be evill and Antichristian then must they also acknowledg the same of the priesthood which yssueth from them Fiftly it is to be marked likewise that Mr. H. graunteth the name of Priests doth not belong to the true Ministers of the Gospell wherevpon I would aske whether the office of Priests belong vnto them any more then the name If he aunswer no as in deed he must then will follow that seing neyther the Name nor office of Priests belongeth to the true Ministers of the Gospell and yet himself with the rest of them all have the name and office of Priests and by vertue thereof preach aÌ„d administer the Sacraments therefore they are not true Ministers of the Gospell Now whereas he assigneth this to be the reason why the name of Priests belongeth not to the Ministers of the Gospell because it hath ben generally in our language given to the popish sacrificers this semeth not to be the reason but rather these which follow First because the Leviticall priesthood being ceased Christ hath not now instituted any office of Priests for ministery vnto his Church but remayneth himself a priest for ever after the order of Melâ—hisedec having a priesthood that can not passe from one vnto another Secondly because in all the New Testament it is not read that the name of Priest doth note out any of those offices which Christ hath instituted for the instruction and government of his Church vnder the Gospell Otherwise if Christ had eyther ordeyned an office of Priests for the ministery of his Gospell or if the name Priest were vsed in the new TestameÌ„t to note out the Ministers of Christ vnder the Gospell it were no sufficient cause why the name might and ought not still belong vnto them because it hath ben generally in our language given to the popish sacrificers The name of Bisshops Deacons Baptisme Euâ—harist Excommunication and such like have ben and are generally in our language given to the false offices sacraments and censures of the Church of Antichrist Yet do they notwithstanding belong to the true offices Sacraments and censures of the Church of Christ Even as in the tyme of the Law the name of Priests Altars sacrifices feasts and such like did still belong vnto and were retayned in the true Church of the Iewes notwithstanding those names were generally in theyr language given at that tyme to the Priests Altars sacrifices and feasts of the Heathen and of Israel also in her defection But the case standeth otherwise now for attributing the name of Priests to the Ministers of the Gospell as hath ben showed before and is agayn vpon other occasion more to be towched hereafter Sixtly it is here to be noted that he sayth there be sundry circumstances and ceremonyes appoynted by the Law to be vsed at theyr ordination of Priests vvhich he cannot justify Yea and that many of those good orders be neglected vvhich the Scripture prescribeth in this case and yet both afterward toward the end of his writing he confesseth heâ— sought and receyved his calling from the Prelates and before in the aunswer of the first part of the reason he acknowledged that the least part of Christs ordinaÌ„ces cannot be neglected without grievous sinne Now lay together these things which this writing of his and theyr continuall practise witnesseth of themselves and then see in what wofull case they stand and mourne for theyr misery Theyr sinne is grievous in theyr own eyes yet by theyr own confession they do wittingly seek after it and persist in it They know aforehand that the Prelates ordering them will commit grievous sinne and so provoke the Lords wrath yet do they seek to be ordeyned by them and plead in defence thereof what they can Is not this to have eyes and not to see or to make the best of it is it not to do evill that good may
come thereon of whom the Apostle sayth the damnation of such is just Suerly the grace that bringeth salvation teacheth otherwise even to deny all vngodlynes and not to have any fellowship with the vnfruitfull works of darknes but to reprove them rather So the Apostle chargeth Timothy and in him all Ministers to keep themselves pure and not to communicate with other mens sinnes And the Lord from heaven hath commaunded all his servants to go out of Babylon and not to partake in her sinnes that they receyv not of her plagues Howsoever therefore M r. H. aÌ„d the rest of them account of this theyr dealing sure we are that before GOd it is grievous transgression aÌ„d therefore to be shunned of all such as have care to keep faith and a good conscience and the contrary to be witnessed in testimony of the truth of Iesus Christ whose servants we are Finally it is here to be observed how they would beare the world in hand that they fayle but in circumstances and ceremonyes not in the substance of the ministery Where we may first consider how these forward preachers are now driven to the same shift wherevnto they drove the Prelates and Formalists heretofore The forward preachers proved this Ministery aÌ„d worship to be Antichristian The Prelates and theyr Proctors pleaded that they fayled but in circumstance and not in substance Secondly it is to be noted how they would vnder the name of ceremonyes and circumstances subtilly hide that fowle heap of abominations which they have taken out of the whores cup of BabyloÌ„ many particulars whereof have before divers tymes ben handled and therefore need not here agayn be mentioned Thirdly if it were so that they fayled but in circumstances and ceremonyes yet they should remember that the iudgment of God overtook Nadab Abihu Uzziah and others recorded in the Scripture for transgressing in matters of ceremony and circumstance And what priviledge have they now above others to stand in knowen and grievous sinne against the Lord Iesus and his ordinances Or are they stronger then God that they will thus still provoke him to anger Fourthly it is to be knowen and they should do well to sett down what they account the substance of the Ministery Mr. H. afterward speaking of the entrance into the Ministery setteth down three substantiall parts thereof as he calleth them first a due tryall secondly the choyse of the people it seemeth he meaneth a true visible Church els he speaketh not to the purpose thirdly a right ordinatioÌ„ Of which three seing in his own vnderstanding as appeareth afterward he can not himself deny but most of theyr Ministers want all and all theyr Ministers want some to witt the choyse of a true visible Church aÌ„d a right ordination it is evident by his own graunt they want the substance of a true calling to the Ministery and therefore fayle not onely in circumstance as he would pretend But that we may the better try out the truth in this poynt I will here sett down what I take to be substantiall in the ministery And that is first that it be a true and lawfull office of ministery which is receyved aÌ„d executed that is that it be such as Christ in his Testament hath given to his Church for the work of his ministery secondly that there be a lawfull calling and entraÌ„ce into such office as is aforesaid thirdly that the administration thereof be according to the Testament of Christ. Other things there be also which are of great waight towthing the ministery but these three specially I take to be such as are substantiall vnto it Insomuch as none of these can be wanting to the execution of a true ministery For towching the first that is a true and lawfull office prescribed by Christ if it might be wanting in a true ministery to what end were it that Christ hath given to his Church certayne and distinct offices for the work of the ministery to the end of the world Or how should it be true in this case which the Apostle saith of all the offices appoynted by Christ that God hath sett them in his Church and agayne that there are diverâ—ityes of ministeryes but the same Lord Otherwise also what a wide doore would be opened to the receyving aÌ„d executing in the Church of any false offices whatsoever even for men after theyr own lusts to get them an heap of teachers and so to go a whoring after theyr own inventioâ—s in the worship of God Finally how should men for conscience sake honour obey and submitt vnto them which have the oversight of the Church if they be not over them in the Lord and consequently in true and lawfull offices ordeyned by Christ For the second that is a true and lavvfull calling and entrance into theyr office if it might be wanting in a true ministery why saith the Scripture No man taketh this honour vnto himself but â—e that is called of God as was Aaron Yea that Christ did not attribute this honour to himself to be made the high Priest but was called of him that said vnto him Thou art my sonne this day begat â— thee Why also doth Christ account them for straâ—ngers thieves and robbers which enter not in by the doore into the sheepfold but clymbe vp another way Or to what end should it be that Christ so earnestly said Verily Verily I say vnto you If I send any he that receyveth him receyveth me and he that receyveth me receyveth him that sent me aÌ„d agayn He that despiseth him despiseth me and he that despiseth me despiseth him that sent me Or why hath God by the Prophet Ieremy complayned against and reiected the false Prophets in this respect saying I have not sent these Prophets yet they ranne I have not spoken vnto them yet they prophecy Lastly if a true and lawfull calling were not substantiall and necessary to the execution of a true ministery then why might not men devise new kinds of entrance or intrude themselves into the ministery at theyr pleasure Both which are vnlawfull For the third that is a lavvfull administration according to the Testament of Christ that it also cannot be wanting the Scripture showeth many tymes and sundry wayes First in that the Apostle chargeth Timothy to keep the true patterne of wholsome words delivered by the Apostles and that if any teach othervvise and condiscend not to the wholsome words of our Lord Iesus Christ and to the doctrine which is according to godlynes they should be separated from aÌ„d holden to be accursed Secondly in that the Apostle saith that for this very cause he wrote vnto Timothy and in him to all the ministers of the Gospell in ages following that they might know how they ought to behave themselves in the house of God which is the Church of the living God the pillar and ground of truth And herevpon
therefore giveth most strait charge before God and the Lord I Esus Christ and the elect Angels to keep that commaundment without spott and blameles vntill the appearing of our Lord Iesus Thirdly in that he teacheth that even to this end the whole Scripture is given by inspiration and is profitable to teach to improve to correct and to instruct in righteousnes that the man of God may be absolute being fully furnished to every good work Fourthly in that the Apostles themselves did account it substantiall and of necessity in theyr own administration not to follow subtill and cunning fables but to deliver that they receyved of the Lord Neyther to have dominion over the Saints but to be helpers of theyr ioy Even as Peter likewise requireth of all others that they speak the words of God and that they feed the flock which dependeth vpon them caring for it not by constraint but willingly not for filthy luâ—re but of a ready mynd not as though they were Lords over Gods heritage but as ensamples to the flock Fiftly Christ himself the Lord of his Church hath taught this both by practise and commaundement By his practise when concerning his own ministration he saith I have not spoken of my self but the Father which sent me gave me a commaundement what I should say and what I should speak and I know that his commaundement is life everlasting the things therefore that I speak I speak so as the Father said vnto me By commaundement when he charged his Apostles they should teach to observ vvhatsoever he had commaunded them promising to be with such vnto the end of the world And finally if it might be otherwise what end would there be in the Church of mens precepts vayne inventions new ministrations false doctrines straunge worship voluntary Religions counterfett holynes vsurped tyranny Antichrisâ—ian Lordlynes and such like Thus then appeareth that in a true and lawfull ministery it is substantiall and necessary there be first a true and lawfull office that is such as Christ hath in his Testament given to his Church secondly a lawfull calling and entrance therevnto thirdly a lawfull administratioÌ„ thereof according to the said Testament of Iesus Christ. So as to prove that they have the substance of a true ministery Mr. H. should have showed out of the Scripture theyr offices entrance and administration theyr offices I say of Archbishops Lordbishops Deanes Prebendaryes Archdeacons Parsons Uicars Stipendaryes and all other sorts of Priests and Deacons among them theyr entrance likewise by the Lordbishops according to theyr popish pontificall that is according to theyr book of coÌ„secrating Archbishops and Bishops and of ordering Priests and Deacons together with theyr Patrones presentations theyr institutions inductions othes of Canonicall obedience to the Prelates and such like finally theyr administration of the word Sacraments and Censures by vertue of the offices afore said and according to theyr popish book canons aÌ„d constitutions together with the performance of such actions as belong not at all to the dutyes of the ministery such as be the Churching of women the solemnization of mariage praying over the dead at burial aÌ„d the like These I say he should have showed by the Scriptures if he would prove vnto vs that they have the substance of the ministery of the Gospell Which because it neyther is neyther caÌ„ be done by the word of God therefore can we in no wise be perswaded that they have the substance of a true ministery and fayle but in circumstance as he would here beare vs in hand Yet because he pretendeth as if he could prove that which he saith let vs see what stuffe he bringeth to this purpose It followeth therefore in his writing for proof of his former assertion in this wise ¶ M r. H. his letter Section 7. DOth the vvord enioyne the Minister to preach deligently So by our 〈◊〉 he is expresly charged at his ordination to do and forbidden to teach any thing as required of necessity vnto salvation but that vvhich he is persvvaded may be concluded and proved by the Scripture Yea it commaundeth him vvith all faithfull diligence to banish and drive avvay all erroneous and straunge doctrines that are contrary to Gods vvord Doth the vvord authorise him to administer the Sacraments So doth our Lavv. Doth the vvord requier that the minister should not onely publikly teach but also oversee and look to the peoples conversation exhorting admonishing reproving and comforting them asvvell privately as publikly Even so doth our Lavv. Lastly doth the vvord authorise the minister to execute the censures and discipline of Christ Our lavv doth also commaund the same So that although many to vvhom the execution of these things appertayne do grievously fayle in the practise thereof yet you see the office vvhich the Lavv inioyneth to the Minister is the same in substance vvith that vvhich the vvord layeth vpon him Aunswer to Section 7. THis is then Mr H. his proof by which he would perswade vs that theyr Priests have the same office in substance with the Pastors appoynted in the word because the Law of the land requireth of theyr Priests the performance of such things as the word of God requireth of Pastors But this is no sufficient proof For first if he look into the Popes pontificall and Canons he shall fynd they require also of theyr Priests and Bishops to preach diligently to administer the Sacraments to oversee theyr flock and to execute the censures and discipline And consequently if his reason were good the most popish priests and Bishops should have the same office in substance with the Pastors described in the word Which doubtles he will not affirme or if he do let him take heed least with Mr Giffard he prove himself a Schismatick from the Church of â—â—ome from whence they have derived theyr ministery and yet pretend as if they made departure from that Church Secondly he should have remembred that distinction is to be made between an office and the actions or dutyes of an office For it often commeth to passe that many performe the actioÌ„s of an office who yet have not the office or substance thereof as he calleth it To offer incense was a duty belonging to the priesthood in the tyme of the Law Corah Dathan Abiram men famous in the CongregatioÌ„ â—zziah also a king they take censers and put incense therein to offer it to the Lord Yet had they not therefore the substance of the Priests office but were punished and made examples to all such as should afterward attempt to do the dutyes of the ministery being not lawfully called and sett in those offices which Christ hath appoynted therevnto The administration of Baptisme likewise is a duty belonging to the Ministery of the Gospell Yet women in ENgland do administer it yea and are by the Law allowed so to do in case of necessity as they call it Yet I suppose Mr
H. will not say that women therefore have the substance of the Ministery of whom the Scripture saith it is a shame for them to speak in the Church and therefore doth not permitt it vnto them but requireth of them to keep silence So far is it from accounting or allowing them to have the substance of the Ministery howsoever the Lawes of men allow them to performe some actionâ— thereof The same may be said of theyr Deacons who by the Law are appoynted also to administer Baptisme and having a licence to preach the word Yet have not their Deacons therefore the substance of the Pastors office though they performe some of the dutyes thereof By this then is evident that his reason is of no waight to prove that their Priesthood is the same in substance with the Pastors office because by Law such dutyes are required to be done of it as by the word are enioyned to the other As is sayd an office is one thing and the actions or dutyes of the office another Besides that it seemeth the Law at first supposing their Priesthood to be a lawfull office of Ministery did therefore enioyne it those dutyes to be performed thereyn Whereas now it being found to be vnlawfull and altogether vnheard of in the Churches of the Gospell neyther the injoyning nor the executing of those dutyes can make it of vnlawfull to become lawfull before God any maner way 3. But furthermore doth not the Law of the Land requier these same things of theyr Archbishops also And have they therefore the substance of the Pastors office How then will it be true which some of them hold and write that a Bishop is superior both in office and gifts to a Pastor or as others of them have proved by divers reasons against Bridges that Archbishops and Lordbishops are neyther Pastors nor Teachers Nay moreover that they rob Christs Church of lavvfull Pastors and that these theyr offices be Antichristian Divelish and contrary to the Scriptures Or if the Archbisshops have the Pastors office among them what is become then of all the rest of the Ministers of the Land For by this meanes there should be but two Pastors in the Land seyng there are but two Archbishops Or if the Lordbishops be the Pastors then are there but twenty fower Pastors or thereabout in the Land and what be the offices then of theyr inferior Priests Or if the inferior Priests be the Pastors as seemeth by this writing to be intended then what office in the Church have theyr Lordbishops Archbishops Archdeacons aÌ„d the rest of the Clergy among them Which is needfull to be considered seing themselves have written according as the truth is that our Saviour Christ hath appoynted in the ordinary guydance of the Church no office to be exercised by any one * ecclesiasticall person greater then the office of the Pastors and hath also made these all equall in every respect of ministery iurisdiction and power Whereas it is far otherwise in the Prelacy of theyr Archbischops Lordbishops and the rest having and exercising iurisdiction and power over the inferior priesthood and ministery of the land Fourthly although the word of God lay the dutyes aforesaid vpon the Pastors of the Churches of Christ yet it requireth them not at the hands of this Priesthood or any other false ministery whatsoever Therefore is it not materiall though the lawes of all the nations vnder heaven should enioyne these dutyes vnto them so long as the word of God which is the word of truth and onely rule of religion requireth them not at theyr hand Iesus Christ the Lord and King of his Church as he gave vnto it the holy things of his word prayer Sacraments etc. so hath he also given his own Ministers for the administration thereof according to his Testament At the hands of Antichrists priesthood or any other false ministery he requireth it not But rather vnto all such he saith What hast thou to do to declare myne ordinance that thou shouldest take my covenant in thy mouth seing thou hatest to be reformed and hast cast my words behind thee And agayn to such he saith Who requireth these things at your hands If Iupiters priest of whom we read in the Acts of the Apostles or if Mahumets priests now in Turkey should by the lawes of theyr nations be enioyned and therevpon should execute the ministery of Gods word Sacraments and censures would it follow therefore that such priests had the substance of the Pastors office And why then should this priesthood of Antichrist have more priviledge then those seing the word of God hath layd these dutyes no more vpon it then vpon the other but hath left them all with theyr followers and adhereâ—ts vnder the curse Fiftly let him tell vs whether by this reason of his theyr â—umbe dogs vnpreaching Ministers substitutes non resideÌ„ts and such like among them must not be accoounted also to have the substance of the Pastors office seing they have all of them one and the same priesthood and seing the Law at theyr ordination enioyneth the same things to them all 〈◊〉 Sixtly where he saith theyr Priests are enioyned at theyr ordination to preach the word administer the Sacaments and exercise discipline If it be asked by whom they are ordeyned hereunto he must aunswer by the Prelate a Lordbishop or his Suffragane for so besides theyr practise it is required by the law he alledgeth And then must he eyther bring warrant for this from the Scripture which can not be done or els he is even in this respect never a whiâ—â— the nearer For vv if they speak not according to the Law and Testimony the light is not in them But to let passe theyr entrance and ordination till fitter occasion hereafter let vs in this place a litle observe theyr dawbing and deceitfull hiding of most filthy abominatioÌ„s vnder these generall termes of preaching the word ministring the Sacraments aud executing the censures aud discipline Theyr Priests he saith must preach the word Well but with what limits must they do this Theyr 〈◊〉 Statutes and Articles will tell you They must not speak against the Prelacy or other ministery of the Land nor against theyr book of common prayer though it be taken onâ— of the Popes portuis nor against theyr ecclesiasticall courts of Arches Facultyes Commissary courts suspensions excommunications absolutions degradations or any other theyr ecclesiasticall procedings And may not any popish priest I pray you thus preach the word at â—ome being hedged in with such limits aÌ„d cautions But what if any of our English priests do from Gods word preach against any the aforesaid abominations or the like Will the authority of the word which he saith they are ordeyned to preach heare this out among them No Uerily But they shall by theyr lawes and Canons be suspensed sileâ—â—ed deprived and degraded by the Prelates of whom they took aÌ„d vnder whom
they execute theyr ministery Besides that they shall be straitly imprisoned and if the Prelates can be brought within daunger of theyr lives Take for example the vsage of Mr. Udall Mr Cartwright Mr Field Mr Wiburne Mr Wigginton Mr Lord Mr King Mr Chark Mr Wight Pageâ—t Fen Proudlove Snape and many mo of themselves some silenced some deprived some degraded some condemned to death That we speak nothing here of divers the faithfull servants of Christ who though they were not priests or had renounced theyr false calling yet for separating from and witnessing against the abominations aforesaid have ben some most cruelly imprisoned some banished some put to death But to leave this vnto God who seeth and iudgeth we proceed to the rest that followeth Theyr priests he saith must also drive away all erroneous and straunge doctrines that are contrary to Gods word How is it then that by law they may teach and maynteyne so many false doctrines contrary to the Scripture as have ben mentioned before Or how is it that they silence imprison banish and kill such as speak against and labour to drive away the erroneous and straunge doctrines yet retayned among them contrary to the word of God Next he saith theyr Priests are likewise authorised to administer the Sacraments Well but by vertue of what calling Is it not from the Prelates the Lordbishops who have no power from Christ to give such authority Of which more hereafter How also must they administer the Sacraments According to the Testament of Christ No but accordin to theyr own book for so the Law requireth with certayne stinted words for prayer and certayne for exhortation with Epistles and Gospels with questions and crosse to infants in Baptisme with other then the words of Christs institution in the Lords supper and with kneeling thereat as when they receyved theyr maker and other the like profanations derived from the Papists And yet moreover the Sacraments they administer must be given not to the faithfull onely and theyr seed as Christ hath appoynted but to the most wicked and profane in the land even to all within the precinct of theyr parishes 〈◊〉 if they that are partakers of one bread were not one body Or as if holy things were to be given to dogs and pearles to swyne Or straungers vncircumcised were to eat of the Passeover Or the covenant of God sacrilegiously to be violated whiles it is said to the open wicked in delivering them the seales of Gods covenant Thou art righteous Or as if the wicked were to have theyr hands strenghtâ—ed in theyr evill wayes whilst by this meanes life is promised them in theyr estate Or finally as if it were not the Table of the Lord but a table of divels or at least that the table of the Lord were not to be regarded as they said in Malachyes dayes neyther had through faith communion of the body and blood of Christ as the Apostles have taught vs. Lastly he saith theyr priests are required also to oversee theyâ— peoples conversation and commaunded to exercise the censures and discipline of Christ. And is it so in deed Let him look a litle better into theyr book of ordering Priests where they are thus commaunded and he shall fynd the words to be these the Prelate speaking to the Priest Will you give your faithfull diligence alwayes so to minister the doctrine and Sacraments and the discipline of Christ an the Lord hath commaunded and as this Realme hath receyved the same according to the commaundements of God so that you may reach the people committed to your cure and charge with all diligence to keep and observ the same Then he that is to be made Priest aunswereth I will do so by the help of the Lord. Now who seeth not that these words as this Realme hath receyved the same do so restrayne the other words therevnto annexed as the Priests are limited and promise no further nor otherwise to Minister the doctrine Sacraments or discipline of Christ but as this Realme hath receyved them And have not the popish priests at â—â—ome or wheresoever els in any age with like restraint the same coÌ„maundement layd vpon them Yet I trow Mr. H. will not say they have therefore the substance of the Pastors office Next let vs consider more particularly how they do and must exercise the discipline The book showeth so as is receyved in the Realme that is by presentments to the Prelates Commissaryes and Chauncelours courts by citations procurations getting the Prelates or theyr Officals to suspend excommunicate absolve dispense give licences give orders degrade deprive and the like and these also not according to the rules of Christs Testament but according to theyr Romish canons and constitutions Let him not tell us then that it is but the fayling of some in theyr practise to whom the execution of these things is committed and that otherwise they have the substance of the Pastors office They do but thus deceyv themselves and theyr followers whiles vnder those generall termes of preaching the word administring the Sacraments and discipline which at first carry a fayre show they cover most filthy abominations as hath ben declared Even hereby showing theyâ— constitution to be part of that mystery of iniquity wherein Sathan covertly worketh in all deceyt of vnrighteousnes among them that perish because they receyv not the love of the truth that they might be saved Herevnto might be added if there needed further proof that theyr priests at theyr ordination promise to be subject to theyr Ordinary that is to the Prelate of the Dioces and other chief Ministers over them that is the Archdeacon Chauncelor Commissary etc. and when they enter into a benefice do moreover sweare to yeeld canonicall obedience to the Prelates and finally do themselves together with theyr people stand subject to theyr Archbishops Lordbishops and the rest of the Antichristian offices and abominations often before rehearsed From all which the true Pastâ—rs and Churches of Christ are free Neyther do we here tell them of those many dutyâ—s layd vpon them by the Law as to bury the dead to Church women to solemnize marriage and such like which by Christ were never appoynted for duiyes of his Ministery Hitherto then have we showed that theyr Priests have not the substance of the Pastors office prescribed in the word as he did pretend Now therefore will we proceed to that which followeth save that first I would put him in mynd of two things which themselves have published The one is that D. Bridgâ—â—â— writing in defence of the offices of Archbishops aÌ„d Lordbishops when he could not otherwise reliev them as he desired flyeth vnto this very poynt that in the substance of theyr office they are Pastors or Teachers in the Church How soundly this is alledged for theyr Prelates or Priests besides that which is spoken before let themselves and theyr own writings
whether he speak of invisible or of a visible Church of God If he speak of invisible he speaketh not to the poynt in question besides that they could not be counted an invisible Church and yet be knowen to be assembled together in Parliament If he speak of a visible Church as he must if he will speak to the purpose and as it seemeth he meaneth because he sayth they were then assembled together then how doth he prove this to be so In deed we deny not but God had his flock and Church even a true visible Church in this Land at the beginning of her Majestyes raigne For we have heard and read that in Queen Maryes dayes there was here a Congregation of faythfull people separated from the rest of the Land and gathered into fellowship together to serve the LORD according to his word and to keep themselves pure from the abominations of Antichrist That this Congregation also chuse them Ministers Elders and Deacons to instruct guyde and serve them in the Lord and that they had theyr holy meetings and showed notable testimonyes of their faith and love So long then as they kept communioÌ„ in this way we deny not but they were a true visible Church though it may be in some defects through want of further light and instruction The like we think also of our countreymen that were then at Frankford Geneva and other where beyond seas But when Queen Mary dyed and Queen Elizabeth whom God long preserve came to the Crown then the Masse and some other superstitions of popery being abolished agaynst which these Congregations had witnessed the truth in much affliction they herevpon dissolved and the severall members scattered themselves to theyr parishes here and there throughout the Land commingling themselves in confusion with the rest of the land that were Idolaters and repented not and submitting theyr soules to the Prelates and to the Ministery receyved from and executed vnder them as also to theyr courts canons excommunications and other Antichristian jurisdiction retayned in the Land And so have continued in apostasy from the way of Christ vnto this day Now these Congregations being thus dissolved and the members there of thus standing they were not now any loÌ„ger true visible Churches in the order of Christ but fallen into confusion with the world and into spirituall bondage to the Prelates and other Clergy the limmes of Antichrist So as from hence for the poynt in hand M r H. can derive no help for himself But be it that they had remayned still visible Churches in true constitution and had assembled together and committed this authority of ordination to the Prelates Yet this being not warrantable by the word of God it had bound no mans conscience neyther ben sufficient warrant for any to partake in theyr sinnes For the sinfull actions of the Church do not bynd or warrant vs any more then the sinfull actions of the world Neyther can all Churches or Nations vnder heaveÌ„ make that lawfull which God by his word maketh vnlawfull Though all the people of Israel being the true Church of God enjoyne and commit vnto Aaron to make a molten calfe to go before them Yet was not Aaron therefore bound or warranted therevnto but sinned in so doing as they also did that tooke part thereyn Agayne for example sake let vs suppose that which in deed was not to wit that Moses and Aaron and all that were famous in the CongregatioÌ„ yea that the whole CoÌ„gregation of Israel being the true Church should have committed to Corah Dathan Abiram aÌ„d theyr company power to take censers and burne incense thereyn before the LOrd yet they being not capable of that power by the Law of GOD neyther might have taken it neyther might any other have communicated with them thereyn but all that would not perish in theyr sinne should have departed from them and theyr tents When Achaz King of Iudah appoynted and Altar to be made after the fashion of the altar of Damascus though the disciples and people of God which at that tyme were in Iudah should have consented thereyn and committed power to Vryah and the other Priests to offer vpon it burnt offrings and peace offrings aÌ„d that to no other but the true God Yet should not â—riah or any other therefore eyther have done it or partaken thereyn When Ieroboam King of Israeel toke counsell with his Princes and people and made Priests of the lawest of the people which were not of the sonnes of Levi aÌ„d therefore not capable of the Priests office though the ten tribes having ben til this tyme the Church and people of God consented therevnto Yet did not this therefore bynd or warraÌ„t any of them eyther to receyv that office or to joyne vnto them in the worship of God To come nearer our own dayes let vs suppose that which himself will think is as likely if not more theÌ„ that he alledgeth to wiâ— that in this Land was a true Church at the end of King Edwards dayes vvhich being assembled out of all parts of the LaÌ„d in Parliament in the beginning of Q Maryes raigne did commit this povver aÌ„d authority of ordination to the Prelates vvhereof by the Lavv of God they vvere not capable Yet will not M r H. say but it was vnlawfull notwithstanding for any to seek or receyve ordination from then Otherwise what impiety is there that by this meanes might not be made at least some what tolerable as may appeare by the examples and instaÌ„ces before mentioned and infinite other that might be alledged The same Parliament whereof he speaketh authorising the book of common prayer did thereyn he knoweth commit power and authority vnto weomeÌ„ in cases of necessity to baptize whereof by the Law of God they are altogether vncapable will he therefore say it is lawfull eyther for women to administer Baptisme or for any to yeeld their children to be baptized of them because they may reverence and take benefit of the Princes povver aÌ„d authority vvhich is of God though it be committed vnto and exercised by such as by the Lavv of God are not capable of it Many mo particulars might be alledged of like nature both out of the Scriptures and Lawes of this and other Nations but for the matter in hand the former allegations may suffice 2. Next where Mr H. sayth that at the beginning of her Maiestyes raigne the Parliament committed this authority to ordeyne Ministers to the Bishops he mistaketh the matter if he think that then first they receyved it For the authority of ordination was not then first committed vnto the Prelates but continued to them from former tymes aÌ„d ratifyed vnto them both at that tyme and afterward agayne in the eyght yeare of her Highnes raigne as may appeare by the statuâ—es then enacted Which it seemeth the Prelates and Priests of the LaÌ„d desired because theyr offices and authority being called into question they were not
and head of his Church but Lords themselves over the Ministers aÌ„d people vnder them Will it not then seem to Mr H. that the ordination receyved from them cannot otherwise be deemed but meerly vnlawfull But such have they ben proved to be both in this and other writings heretofore to which it shall suffice to refer you and him towching this matter Or if for ani preiudice against vs he will not heare this of vs let him yet heare and consider what themselves have written aÌ„d professed heretofore in this behalf And let the controversy in this poynt be debated between him and M r Travers M r Cartwright M r Fenner M r Chaderton and all other that have sought Reformation M r Travers in his book against D. Bridges proveth by divers good and sufficient reasons that theyr Bishops are neyther Pastors nor Teachers And what ordinari Ministery of the Gospell then do they execute As for extraordinary the Prelates were not knowen when they were in the world besides that they are as vnlike them as darknes is to light M r Cartwright striking at the chief and strength of theyr Ministery that is at the Archbishops and Archdeacons vnder whom the other Bishops and Ministers execute theyr offices proveth that theyr functions are not in the vvord of God but of the earth nevv devised ministeryes and such as caÌ„ do no good Yea that the Archbishops office is the neck of the popish Hierarchy come out of the bottomles pit of hell M r Fenner hath published that if St Paul vvere novv in England and no greater man then he vvas made by Christ he might not be equall vvith these Bishops For they are spirituall Lords he vvas never so they might send for him by a pursevant lay him in the Counter or commaund him to the Fleet so could not Paul do the least Minister of the Gospell Agayn he saith speaking of theyr offices Our kind of Bishops the Commissaryes the Archdeacons and such like we account them no natural members of the body of Christs Church because they are of humane addition not borne with her nor growen vp with her from the cradle M r Chaderton writeth that the callings of Archbishops Bishops Archdeacons Deacons Chauncelors and all such be rather members and parts of the vvhore aÌ„d strumpet of Rome then of the pure virgin and spouse of the immaculate Lamb. And that they have no title nor interest in the Church as publik members but by the length of theyr vnlavvfull svvords keep out lavvfull members of the body Finally all the seekers of Reformation have in the Admonition to the Parliament professed that the Names and offices of Archbishops Archdeacons Lordbishops c. are together vvith theyr government dravven out of the Popes shop Antichristian divelish and contrary to the Scriptures That the Parsons Vicars Parish priests Stypendaryes c. be birds of the same fether And in a word as hath ben noted before that they have an Antichristian Hierarchy and popish ordering of Ministers straunge from the vvord of God and the vse of all vvell reformed Churches in the vvorld Thus have they thought and thus have they publisshed heretofore Let M r H. therefore dispute the controversy with them And if he or any other cannot with pacyence heare the truth of vs let them yet be content to heare and take it in good part at the hands of these men of whom they have no such prejudice And then see whether it have or can have so much as any colour of truth that the Prelates should be Ministers of the Gospell or that ordination may be receyved from them who are not members much lesse officers of the body of Christs Church these men themselves beyng witnesses Not to speak here of the testimony of former tymes For which see the hystoryes of Iohn Wickleff William Swinderby the Lord Cobham Iohn Claydon etc. 2. Secondly let it herevpon agayne be noted how wavering and vnstable these men are in all theyr wayes as if IEsus Christ were Yea and Nay and not one and the same yesterday to day and for ever Heretofore they published that the Prelates vvere not Pastors not Teachers nor members of the body of CHRISTS CHVRCH but that theyr offices callings and government vvere Antichristian divelish and contrary to the Scriptures But now behold they account the PRELATES to be MINISTERS of the GOSPELL Is it not piteous to see them thus halt between two opinions and to vse such lightnes in the matmatters of God as that theyr word should thus be Yea and Nay and themselves like reeds shaken with every wynd and clouds caryed about with every tempest Let them take heed least whiles thus they dally with the Lord he take them in theyr own craftyâ—es and bring vpon them that which is written The evill men and deceyvers shall wax worse and worse deceyving and being deceyved 3. Thirdly see here agayn how they take for graunted that which they should prove to wete that the Prelates are Ministers of the Gospell For this is the poynt in controversy they being charged not onely not to be such but to be limmes of Antichrist standing in apostasy from the way and Gospell of Christ yea adversaryes against and exalted above the Lord and his holy ordinances 4. Fourthly if they were true Ministers yet it were an endles work and without all rule or example in the Scripture for a man entring into the Ministery to seek the approbation of all and every one of the Ministers of an whole land And yet if this were to be had it would make the more against Mr H. who would onely seek for the approbation of some one as here he reasonath d passe by all the rest of the Land who notwithstaÌ„ding by this meanes should have as much interest therein as the other 5 Lastly it is to be mynded here how he turneth away from the question and matter in hand telling vs of approbation when he should speak of ordination 〈◊〉 â—rdination cary with it also an approbation of partly 〈…〉 yet every approbation is not ordination as Mr H. 〈…〉 very well And hitherto of his second 〈…〉 of it Now followeth his third and last 〈…〉 there be any more strength then in the former The 〈…〉 fare these Thirdly saith Mr. H. the authority of the Christian Magistrate vvithout vvhose liking and allovvaâ—ce a Minister cannot be admitted to the 〈◊〉 in peace coming to the Bishop by Act of Parliament I may more boldly come to him for his approbation in regard of the Lavv not looking so much vnto the Man as regarding vvith reverence the povver of the Lavv and Christian Magistrate THis is Mr H. his third and last reason as also the last words of his letter that came to my hands For aunswer whereof let it be remembred how before in his first reason he confessed as the truth is that the Pâ—â—lates by the Lavv of God are not
the Name of God Herevpon it is that all the prayers recorded in the Scriptures which the men of God vpon â—o many severall occasions have offred vp vnto him are comprised in and may be reduced to this forme of prayer although they did not vse the very syllables and frame of words here set down By which also may be gathered both that this is a most absolute forme and â—â—le of prayer and that the right vse of it is to conceyve and frame all our prayers according to this rule and not to be bound to vse this number of words as many now a dayes in theyr ignorance and superstition do imagine If it be obiected that Christ said VVhen ye pray say Our Father c. and therefore that we ought in prayer to repeat these words I aunswer first that the Scripture showeth his meaning was not at all to bynd vs to the vse of these syllables but that in prayer and thanks giving we should follow this direction and patterne which he gave So we read in Mathew that Christ said After this maner pray ye and not as men now would habeit Say ouer these vvords 2. Secondly seing this is an absolute forme of prayer wherein is no want or vayne repetition if Christs meaning were to bynd vs to the vse of these vvords why then should we vse any other why should we not allway vse these and these onely Yea what els were it but vayne bavling and intolerable presumption to put other prayers in stead of this which is so absolute and perfit 3. Thirdly it is to be mynded that this forme of prayer being recoâ—ded in two places of the Scripture there neyther is all the same worde nor the same number of words mentioned in both places Now then according to which of these two must we say it If according to Luke his recording of it then shall we offend against that of Mathevv and contraily if we 〈◊〉 tâ—ed to the number and order of the words as they are set down 4. As God in giving the Morall law albeit he did fully and shortly â—eclare his will in those ten Commaundements yet did not dynd the Prophets and Priests in theyr Ministery to vse those very words but as occasion required according vnto them to show the people what then ought to do or leave vndone so Christ also giving this foune of prayer aâ—beit therein he hath fully and shortly taught vs all things needfull for prayer yet hath not bound vs in calling vpon GOD to vse these vvords but in all things according to this rule to make our requests vnto God with giving of thanks 5. It is without question that the Apostles vnto whom this rule first was given were carefull to keep it according to the true meaning of Christ But they neyther tyed themselves to the sevvords but alway prayed as they had severall occasions according to this rule neyther wheÌ„ they wrote vnto others concerning prayer did they ever teach them to say over the Lords prayer which doubtles they would have done if they had so taken the will of Christ to be but they taught and exhorted them still according to theyr necessityes and occasions in all things to show theyr requests vnto God in all maner prayer aÌ„d supplication in the spirit with giving of thanks and herevnto to watch with all perseverance because this is the vvill of God in Christ Iesus 6. If the Apostles had ben bound or might have tyed themselves to these or any other set forme of words then had they not given a sufficient reason who in this respect with other it was not meet they should attend vnto the Deacons office because they would give themselves as to the ministration of the word so also vnto Prayer For it had ben easy for them eyther to have said by rote or to have red oâ—t of a book this or any other set forme of prayer 7. They which think Christ hath tyed vs to say these vvords and that such saying of the words is true prayer must reconcile herewith the Apostles speach when he saith VVe knovv not vvhat to pray as vve ought but the spirit it self maketh request for vs vvith grones that can not be expressed These men it seemeth would aunswer Yes we know what to pray to witt the Lords prayer which conteyneth whatsoever we need to aske And what then need the Spirit to teach vs what to pray as we ought 8. The Apostle speaking of prayer in a straâ—nge tongue saith thus VVhen thou blessest hovv shall he that occupyeth the roome of the vnlearned say Amen at thy giving of thanks seing he knovveth not vvhat thou speakest Now if they had beÌ„ tyed to the vse of the words of the Lords prayer or to any other set sunted words they might have aunswered Yes we know what he saith when he prayeth or giveth thanks It is the Lords prayer or some stinted prescribed prayer which we know aforehand and therefore vnto it though it 〈◊〉 spoken in a straunge tongâ—e we can say Amen 9 If the saying over of these or of any friend words were true prayer then might a man have his prayers by rote or carry them in his pocket or â—â—y them at the book bynders shop etc. Which were straunge to imagine of true prayer which is the work of Gods spirit in our hearts teaching and enabling vs to powre out our soules vnto God in all necessityes and occasions and so to offer vp spirituall sacrifices acceptable to God through Iesus Christ. 10. Whenas Christ promiseth that our heavenly father will give the holy Ghost to them that aske it of him And els where speaking of the destruction of Ierusalem saith Pray that your slight be not in the 〈◊〉 and the like these things being to be prayed for aâ—d yet these words not set down in that forme of prayer showeth that Christ hath not tyed vâ— to repeat over those words but to pray after that rule according to our wants and occasions 11 The words are so generall as vnles they be some way opened and particularlâ— applyed divers men will diversly vnderstand them For example if these words Thy kingdome come be vsed onely in generall without any explication the Papist vnderstandeth them of the advauncement of Gods kingdome in and by theyr religion the Protestant vnderstandeth and intendeth them of the cleane contrary And so in the rest Neyther can any man for himself vse them aright without some speciall application to his particular estate and occasion because no one mans faith and vnderstanding can atteyne vnto all things needfull for all occasioins tymes and persons as those words do comprehend 12. If these words Say yee c must be taken and pressed according to the letter then would follow that in prayer we should alway speak with the tongue Whereas there is prayer often in the spirit alone without any words or disâ—inet voyce at all As we
and maner of â—ntrance into it pag. 108. The word and Sacraments administred aÌ„d receyved in the Church of Engl. in and from a false ministery Sect. 6. 7. 8. 9. 10. and p. 33. 89. 90. 91. 141. Manifold abuses in their administration of the Sacraments p. 12. 13. 87. 91. Of excommunication in the Church of Eng. how coÌ„trary it is to that which Christ hath ordeyned in his Church p. 10. 17. 62. 104. Of a prescript leiturgy aÌ„d the Book of common prayer vsed in the Church of Engl. p. 12. 69. 97. 103. 141. Of the Apocrypha books vsed in theyr publick worship pag. 11. Of the holy dayes in the Church of Engl. pag. 13. Of Idoll temples pag. 46. The â—ath er officio pag. 13. The forbidding of mariage and meats at certayne seasons pag. 12. 23. 27. The Prelacy and theyr vsurped authority was in Engl. long before the raigne or birth of her Maiesty p. 127. The Prelates by the Law of God not capable of that which is committed vnto them by the Parliament pag. 117. 〈◊〉 false ministery not to be heard though the truth be taught in it Sect. 2. 3. 4. 5. and pag. 19. 39. 52. 89. Separation from the Ministery and worship of the Church of Engl. pag. 5. 16. 66. 78. 105. 122. 126. Of the name Brownists p. 94. The order of our Church who are falsely called Brownisâ—s pag. â—3 Though others be not perswaded or be ignorant of the truth of Christ yet must we obey it p. 64. What is substantiall in the Ministery p. 83. What is substantiall in the calling to it p. 116. etc. Of Elders and the Eldership p. 11. 113. 114. The ordinary offices appoynted by Christ for the administration of his holy things p. 9. 68. The tryall choyse aÌ„d ordination pag. 40 84. 100. 105. 106. 111. 112. 113. 116. 123 Their administration p. 12. 13. 85. 103. etc. Theyr maintenance p. 11. 104. Difference to be put between an office and the actions thereof p. 87. Difference to be put between true Churches having corruptions and betweeÌ„ false Churches making show of religion As also a divers maner of walking to be vsed towards them p. 45. 57. 61. Of two hy priests at once or by course etc. p. 50. What is vnderstood by this word Discipline pag. 21. Of the Lords prayer p. 138. Testimonyes of the Prelates and Formalists against themselves pag. 15. 30. 33. 88. 93. 113. Testimonyes of the forward preachers and people against themselves p. 14. 15. 31. 32. 33. 34. 35. 40. 51. 52. 88. 89. 93. 97. 107. 109. 110. 113. 116 130. 131. Theyr prayers and suites for â—eformation pag. 70. 113. Theyr own testimonyes which they alledg out of the Scripture for theyr defence against them Sect. 3. 4. 5. pag. 21. 63. Testimonyes of former tymes against them pag. 24. 25. 64. 66. 70. 131. For which see further in the Acts and Monuments in the hystories of Iohn VVicleff VVilliam Svvinderby Syr Iohn Old cattle Lord Cobham Iohn Claydon and other the servants of God and Martyrs of Iesus Who held aÌ„d professed that Archbishops Lordbishops Archdeacons c. be the disciples of Antichrist yea very Antichrists themselues That the possessions aÌ„d Lordships of the clergy are the venime of Iudas shed into the Church That the Bishops licence for a man to preach the vvord of God is the true character of the beast that is Antichrist Act and Monum edition 4. pag. 150 a. 468. b. 562. b. 563. a. 639. b. Testimonyes of the reformed Churches at this day against them pag. 67. 68. 69. We would have cured Babel but she could not be healed forsake her and deliver ye every man his soule from the fierce wrath of the Lord. Ier. 51. 9. 45. with Rev. 18. 4. 5. * Iam. 1. 19. 20. 21. Iam. 2. 1. a Iam. 1. 19. 20. 21. b Voâ— 22. c 1. Cor. 1â— 9. 12. d 2. Ioh. ver 4. and 7. e Iam. 2. â—2 f 2. Cor. 2. 17. g Iudg. 6. 31. The Reason alledged for separation from the Church ministry of England a In sectioÌ„ 5. in the end of it b 2. Thes. 2. 4. c. l 2. Thes. 2. 3. m Vers. 3. n Ver. 3. and 7. o Ver. 4. compared vvith Ver. 3. 6. 7. 8. p Ver. 4. cempared vvith Rev. 1â— 11. q Ver. 8. anomos that is savâ—les or lavvbreakes r Ver. 9. compared vvith Mat. 24. 24. s Ver. 3. and 8. compard vvith Rev. 14. 6. 7. 8. t ver 10. 11. 12. compared vvith Rev. 14. 9. 10 11. v 2. Thes. 2. 3. vv Ver. 4. x Ver. 8. y ver 10. 11 z 1. Coâ— 12. 5. 28. Ephes. 4. 8. 11. 12. Rom. 12. 7. 8. vvith 1. Tim. 3. cap. and 5. cap. and 6. 13. 14. 15. x 1. Coâ— 3. 16. 17. and 2. Cor. 6 16. 17. 18. compared vvith 2. Thes 2. 4. 10. a 2. Machab 12. 44. 45. and 14. 41. 42. Eccles siastiâ—us 46 20. vvisdoÌ„ 19. 11. b 2 Esdras 14. 21. 22. 23. 2. Machab. 2 4. 5. 6. 7. 8. To bit 5. 11. 12. 13. vvith 12 15. Iudith 8. 33. and 10. 9. vvith 10. 12. and 11. 6. 12. 13. 14. 15. aÌ„d 14. 3. 4. 1 Machab. 9. 3 18. vvith â— Mach. 1. 10. also 1 Machab 6. 4. 8. 9 16. vvith 2 Machab. 1. 13 14. 15. 16. and vvith 9. 1. 5. 7. 9. 28. 29. c Tobit 12. 1â— 15. compared vvith Rom. 8. 34. 1 Tim. 2. 5 Rev. 8. 3 4. d Tobit 6. 6. 7. 8. and 9. 2. 3. vvith 3. 7. 8. also 11. 10. 11. 12. 13. vvith 2. 9. 10. e Iudith 9. 2. 3. 4. coÌ„pared vvith GeÌ„ 49. 5. 6. 7. Ester Apocâ—â—pha 12. 5. vvith Ester Canonical 6. 3. also Ester Apoâ—â— 15. 9. 10. vvith Ester canon 5. 2. Ecclesiasticus 46. 20. vvith Esa. 57. 2. aÌ„d Eccles. 12. 7. f Second admon to the Parliam pag. 6 aÌ„d 7. g Lev. â—0 1. 2. h Ephes. 2. 20. i Sutclifs English treatise of eccles discipline pag. 7. k Esa. 33. 22. and 42 4. Gen. 49. 10. Act. 5. 31. Gal. 6. 2 Ier. 31. 33. vvith Heb. 8. 10. Iam. 4. 12. l Tit. 1. 16. m Demâ—stra in the preface to the Reader also Declar of eccses discip n Gods arrovv against A therists Papists etc. cap. 5. o I am 4. 12. p Ezech. 16. 44. vvith Rev. 17. 5. q T. C. first reply pag. 177. Declar. of â—ccles disipline etc. r Act. 2. 40. and 19. 9. 2 Cor. 6. 17. 18. Rev. 18. 4. 1. Tim. 6. 3. 4. 5. s Ad salutem animae that is to the salvation of the soâ—le t 1 Cor. 5. 4. 6. Mat. 18. 17. 18. 19. 20. And this Mr H. graunteth aftervvardrin section 5. v Rev. 18. 4. and 14. 9. 20. vv Rev. 13. 16. and 18 2 x Ad. 2. 40 41. Rev. 18. 4. 2. Cor. 6. 1â— Eâ—ra 6. 21. and 9. 14. Psal. 119. 113 128. y 2. Thes. 2. 4. Rev. 9. 3. vvith 1. Cor. 12 5. Ephe. 4. 5. 11 1. Pet. 5. 3. 4. z Rev. 18. 11. and
such ministery and in such maner as he hath appoynted Thirdly by that which hath ben said it is evident these Scriptures show not that for which they are alledged that is prove not greater corruptions to have ben found in the Churches aproved by the holy Gohst then be now in the Church assemblyes of England I deny not but this sacrificing in the hy places was a great corruption And so the Spirit of God noteth it that the people herein corrupted themselves yea and that they had not prepared theyr heart to the Lord. But for these men by colour of this to defend the reâ—ayning and vsing of theyr Antichristian ministery in theyr seerall offices callings administration and maintenance with theyr popish worship and the rest of theyr abominations it 〈◊〉 not at all but is rather wholy against them inasmuch as in that Church of Iâ—â—KH the vnlawfull priestâ—ood and worship with other the abominations in former tymes vsed were now taken away this corruption of the hy places onely excepted and the true worâ—ship of God in place thereof performed in such ministery and maner as he had ordeyned Neyther of which is yet to be seen in this land Lastly in these Scriptures is to be observed both the different speaches concerning the Kings and concerning the people in theyr ages and that the testimony which the holy Ghost giveth of them is such as hath with it a note of blemish and default in them and that recorded to posterity not to encourage vs to fayle in like maner as they did but to be a warning vnto vs to take heed of being so overtaken as they were And thus have I showed so far as yet I see the true meaning and vse of these Scriptures and how they serve not at all to that purpose for which they are brought as they have ben also and still are wrested by the Papists to boulster out theyr most filthy abominations likewise though all in vayne For great and strong is the truth and will prevayle against all adâ—ersaryes of it in the end The next Scripture is out of Mat. 15. where Christ reproving the Pharisees for transgressing the commaundement of God by theyr own tradition proveth it thus God hath commaunded saying Honour thy father and mother and he that curseth father or mother let him dy the death But you say vvhosoever shall say to father or mother It is or be it a gift vvhatsoever thou might be holpen vvith of me And shall not honour his father or his mother he shalbe giltles Thus have ye made the commaundemeÌ„t of God of no authority by your tradition Mat. 15. 4. 5. 6. Here we fynd a tast of that leaven of the Pharisees whereof our Saviour Christ bad his disciples they should take heed and beware and not that they should be encouraged thereby to be more corrupt as these men reason out of such places But let vs a litle compare this Scripture and theyr estate together and see whether is to be accounted more corrupt they then or these now First we see here the disobedience taught by the Pharisees was against the second Table whereas the disobedieÌ„ce taught by these men in the poynts now controverted is both against the first and the second Table Against the first in teaching the people to worsâ—hip God by another ministery and after another maner then he hath appoynted yea by such ministery and in such maner as Antichrist hath invented and God most straitly forbidden Against the second in disobeying the Magistrates in deed whom outwardly in show they would seem to obey whiles at theyr commaundemeÌ„t they serue God by a false ministery and worship imposed by them For as true obedience to the Magistrates is alwayes in the Lord so is it disobedience rather then obedience vnto them to obey them against the Lord. Secondly the Pharisees taught the people to neglect the performance of a duty which they ought to theyr earthly parents in honouring of them But these men teach the people to neglect the performance of that duty they oâ— to theyr heavenly father in honoring fearing and worshipping him as he hath commaunded Thirdly the Pharisees taught the people to neglect man vnder colour of keeping a â—ow or doing a duty to God to witt the vowing or offering of that as an oblatioÌ„ to God by which they should have holpeâ— theyr parents But these men teach the people to neglect God and his commaundements vnder colour of yeelding obedience to â—an Fourthly among the Iewes this disobedience against man was taught by some not receyved by all But in these assemblyes theyr disobedience against God is taught and 〈◊〉 of them all Fiftly the Pharisees and other Iewes at that tyme as may appeare even by some places by M r. H. here alledged had not devised a new publik ministery and worship but retayned that ministery and worship which God had appoynted though they walkt therein corruptly But the ministers and people of these assemblyes at this day have such ministery and worship as was never ordeyned by God but devised by that man of sinne though otherwise they make some show of holynes and religion therein So as in this respect there is no comparison between these two Lastly it is to be observed that the testimony here given concerning them that so taught as is aforesaid is not an approbation of them therein but both a sharp reproof of them and an earnest admoâ—ition to others for this cause to let thenâ— alone together with this generall sentence of Christ annexed therevnto Every plant vvhich myne heavenly father hath not planted shalbe rooted vp Let them alone they be the blâ—nd leaders of the blynd and if the blynd lead the blynd both shall fall into the ditch Hitherto of this Scripture of Matth. 15. which we see being duly considered neyther proveth that for which it is produced neyther any way iustifyeth but rather condemneth theyr Antichristian estate Next he alledgeth Luk. 3. 2. where it is thus written When Annas and Caiphas were the chief priests the word of God came vnto Iohn the sonne of Zacharias in the wildernes Luk. 3. 2. This Scripture is directly agaynst them For here first it is playne that for the ordinary ministery among them they had not devised a straunge new one but reâ—apned that auncyent function of priesthood appoynted by God as the mention of chief Priests doth show And whereas Iohn Baptist did now exercise an extraordinary ministery among them it is noted he did it not without speciall warrant from the word of God therevnto Which is further proved both in the words followâ—â—â— in this chapter and els where in this and the other Euangelists Now if then they might not have any eyther ordinary or extraordinary ministery but such onely as was appoynted and allowed by the word of God muchlesse may we now vnder the Gospell admitt of any ministery but such
onely as hath ben ordeâ—â—ed by CHRIST owr Lord the king of his Church whâ— being the Sonne is worthy of more honour then Moses the servant So as first we see here his own testimony condemneth their present ministery which is such as was never prescribed by CHrist to his Church But it may be M r. H. meant by this Scripture to insinuate vnto vs that there were two hypriests at that tyme whereas by the ordinance of God there should be but 〈◊〉 Wherevnto I aunswer first that it was no new thing but an aâ—â—â—cyent approved order among the Iewes to have two chief priests over the rest Yet so as the oâ—e of them was principall and the other the second or next vnto him Thus we read that Zadok of the sonnes of Eleazâ—r and Ahimâ—lech of the sonnes of Ithamar were together the chief priests in Davids tyme. And afterward when the Iewes were led captive to Babylon Seraiah was the chief priest and Zephaniah the second Where it may be observed both that there was two principall priests ouer the rest and yet the one chief and the other the second Secondly we fynd that Annas and Cayaphas here mentioned in Luke were hy priests the one after the other to witt Caiaphas at the tyme when CHrist was crucifyed and before and Annas afterward when the Apostles Peter and Iohn were brought afore him As also after this we read agayne of one Ananias to be hy priest alone Act. 23. 2. and 24. 1. and 25. 2. Thirdly it is to be mynded that the word here vsed signifyeth chief priests and is spoken oftentymes of others that were chief among the priests as well as of the hy priest and that even then when there was but one by priest As in Mat. 14. 53. Mat. 26. 57. Act. 25. 2. 15. and 24. 1. Luk. 22. 52. 54. Finally the having of the hy priesthood then by course interchaungeably and but for a yeare and such like were in deed corruptions crept in among them in the ordinance of GOD. Yet doth not this give any warrant of the present Antichristian constitution of these assemblyes For even then we see they had no new ministeryes but the priesthood appoynted by God yea and but one hy priest at once Which also according to the law kept in the kinred wherevpon it is sayd they that vvere of the chief priests kinred Act. 4. 6. Besides that in this often chaunge of it there seemeth to ly a mystery God having so disposed to declare that now that Leviticall priesthood drew to an end and another Priest was to rise vp after the order of Melchisedech who because he endureth ever should have a priesthood that can not passe from him to any other So then from this Scripture can be gathered no defence at all of the present estate of these assemblyes but rather many arguments agaynst it forasmuch as now among them they have no other but straunge ministeryes inveÌ„ted by man and then there was no such new ministery at all eyther ordinary or extraordinary receyved among the Iewes And this hath Mr. â—artwright heretofore avowched when proving the vnlawfulnes of the offices of Archbishops and Archdeacons he wrote as followeth First of all saith he the ministery is by the vvord of God and heavenly and not left to the vvill of men to devise at theyr pleasure as appeareth by that vvhich is noted of Iohn vvhere the Pharisees coming to Iohn Baptist after that he had denyed to he eyther CHRIST or Elias or another Prophet conclude If thou be neyther Christ nor Elias nor of the Prophets why baptizest thou Which had beÌ„ no good argument if Iohn might have ben of some other function then of those which were ordinary in the Church and instituted of God And therefore Iohn to establish his singular aÌ„d extraordinary function alledgeth the word of God whereby appeareth that as it was not lawfull to bring in any straunge doctrine so vvas it not lavvfull to teach the true doctrine vnder the name of any other function then vvas instituted by God Let the vvhole practise of the Church vnder the Lavv be looked vpon and it shall not be found that any other ecclesiasticall ministery vvas appoynted then those orders of hy priests and Levites etc. vvhich vvere appoynted by the lavv of God And if there vvere any raysed vp extraordinarily the same had theyr calling confirmed from heaven eyther by signes or miracles or by playne aÌ„d cleare testimonyes of the mouth of God or by extaordinary exciting and movings of the Spirit of God So that it appeareth that the ministery of the Gospell aÌ„d the functions thereof ought to be from heaven and of God and not invented by the brayne of men From heaven I say and heavenly because although it be executed by earthly men and the ministers also are chosen by men like vnto themselves yet because it is done by the vvord and institution of God that hath not onely ordeyned that the vvord should be preached but hath ordeyned also in vvhat order and by vvhom it should be preached it may vvell be accounted to come from heaven and from God Seing therefore that these functions of the Archbishop and ArchdeacoÌ„ are not in the vvord of God it follovveth that they are of the earth and so can do no good but much harme in the Church And a litle after he hath also these words Tell me saith he in the vvhole volume of the Testament is there any kind or degree of ministery vvhereof God is not the certayne and expresse author Was there ever any man I except Ieroboam and all such profane men eyther so holy or so vvise or of such great knovvledg that ever did so much as dreame of instituting of a nevv ministery After the long vvandring of the Arke in the vvildernes vvhen it came to be placed in lerusalem tell me if any besides the Levites and priests the ordinary ministers and the Prophets vvhich vvere immediately sâ—irred vp of God vvere found to have ordeyned any office or title vvhich vvas not commaunded or vvhether therevvas at any tyme any thing added or enioyned to those offices of priesthood and Leviteship vvhich vvas not by the lavv prescribed These are M. Cartwrights words in the places here quoted By which it is cleare themselves also graunt that in the tyme of the law in the true Church there was no new ministery erected and that there neyther might nor may be any eyther ordinary or extraordinary but such as have expresse appoyntment and warrant from God himself Whereupon is followeth that the present ministery of these assemblyes having no such warrant these and the like Scriptures give not any defence of it but condemne and make against it Thus much concerning the testimony alledged out of Luk 3. 2. Next is alledged Luk. 2. 22. 27. and Mat. 8. 4. where it is thus written first in the second of Luke coÌ„cerning Christ When the