their owne names alone The contrarie appeareth in the verie words of the commandements Neither if this were so can they shewe themselues to haue an Eâ—angelistes office as they had THe other two sortes the one wherof giueth this power of excommunication vnto the Consistorie of Elders without the people the other vnto the people by pluralitie of voyces without the Elders fal into these errors and confusion in that they knowe not or at the least doe not dulie consider what either the communion of Sainctes or the holie order of Christ is in his Church For if they did they would neuer thus vnnaturallie separate the members from the bodie or diuide the bodie into partes The first sorte of these interpret these wordes Eipeâ—te â—cclesia Tel the Conâ—isâ—ory building it vpon the Iewes San hedrin or Sunedrion That as the Iewes in those tymes complayned vnto their Elders in this councel and the councel cast out of the Syâ—â—gogue such as they iudged offenders as Iohn 9. 22. 12. 42. So our Sauiour Math. 18. 17. sendeth to this newe CoÌ„sistory who haue like power to caste out of the Church We may here as in a mirâ—our behold how far the wisest whilest they followe their owne deuises do erre from the truth Is it likelie or possible that our Sauiour Christ would fetch his patterne for the Elders of his Church and th'excuting these high iudgments from that corrupt degenerat Sunedrion of the Iewes which by th'institutioÌ„ of God was merelie civile and not or deined for causes ecclesiastical as appeareth Exod. 18 Numb 11. Deutr. 1. the Priestes bearing the chardge and hauing the deciding of al ecclesiasticall causes Numb 18. Deut. 17. But this councel of theirs was now mixed of the Elders of the People and the Priestes and handled al causes both civile and ecclesiastical indifferently Mat. 26. 3. Actt. 4. 5. How vniustlie and vngodlie they dealt may appeare by their handling our Sauiour and his Apostles from tyme to tyme. Now as there is no likenes to collect these surmises from that place so is ther no one circumstance in that scripture to leade thervnto There being taught how al Christians ought to reproue and prosecute offences one towards an other al being generallie comprised within this rule to admonish be admonished aswel Elders as others There is no mentioÌ„ of anie sending vnto such Consistory of Elders as they â—eigne vnto themselues would erect The Heathen Publicane there spokeÌ„ of haue no reference vnto neither giue anie occasion to speake of the Iewish Sunedrion The heathen al men knowe were not excoÌ„municate or caste out but kept out of the Temple they might not enter Deut. 23. The Publicanes though in ciuile conversation they were abhorred of the precise Pharasies yet were they not caste out of the TeÌ„ple being Iewes or Proselites Luk. 18. 10. So that our Sauiour there rather teacheth his Disciples by the present estate estimation of the Heathen the Publicane how to walke towards th'excommunicate by th'example of the one to avoide al spiritual communion with them as with heathens as also by the example of the Publicane al civile conversation as much as may be theÌ„ anie way there sendeth to this Consistory wherof through the whole Testament of Christ they can shew no warrant But directlie contrarie it were to the order power and libertie of the whole Church to the duties of euerie member and to the duties of these Elders in their offices That they should in this maner draw all the actions affaires of the whole Church into their priuate Consistory before theÌ„selues only Elders were appointed for the preseruatioÌ„ of the order of the Church and not for the subuertion therof for the defence of the libertie of the least and not to plucke away the libertie of all Elders were appointed to instruct to guide the Church in the worde and wayes of God and not to plucke the worde of God from them into their owne handes only and to debarre them from walking in the waies that God hath prescribed and commanded Though Elders be gouernours and ouerseers of the Church yet are they seruantes of the Church and not Lordes ouer Godes heretage They are members of the whole bodie and not the whole body If al were one or some fewe members where were the bodie The bodie is not one member but manie And as yt coÌ„sisteth of manie meÌ„bers so hath yt vse of al and may be separate from none How vnnatural then are those members which thus separate seclude themselues from the whole yea rather sequester seclude the whole from them and arrogate assume the publick duties power of the whole into their owne handes as though God had giueÌ„ al giftes vnto them and they had no neede of others And thus puffed vp with preeminence of their owne place and excellencie of their owne giftes despise all the rest as base ignorant vnworthie to be in their Consistory to haue anie voyce of consent or dissent there alleadging them to be tumultuous contentious factious vngouerned ignorant inclined to the worst c thus abuse they their owne giftes and depraue others These are euill speaches and harde reportes to be gyuen out vpon the people of God the chosen of CHRIST partakers of the same pretious faith and glorious inheritance with themselues members of the same bodie even members of CHRIST with them sanctified with the same spirit and abhorring these euils wherwith they are chardged humble and easie to be ledd ordered and gouerned by the worde of God in all thinges Not presuming to speake beyonde the proportion of their faith knowledge or without necessitie or due order which who so transgresseth is publickly reproued So that these fitlier agree to these tumultuous assemblies where all the prophane are receaued as members then vnto the holie Churches of Christ where none but the faithfull are admitted or remayne Wherfore these accsuations which are caste vpon the people are rather caste vpon the Church yea vpon Christ himself who is the aucthor of this lawe commandement who sendeth to the whole Church and coÌ„mandeth the whole Church not the Consistory to excommunicate yet is not Christ the aucthor of disorder but of peace neither haue the Churches of God custome to be contentious For the auoyding of which disorder and contention are Elders appointed of God to instruct and guide the Church in doing the wil of God And not to withdrawe those actions which God hath commaunded to be donne in and by his Church publickely into a priuate Consistory into the handes of a fewe Wherin they make theÌ„selues transgressours of the wil of God disturbers and violaters of that holy order which CHRIST hath established in his Church and of that heauenly Syâ—phony wherin CHRIST hath contempered the whole bodie together And now as the fault and pride of these Elders is great and intollerable of the one side
of Gods promises the greatnes of Gods mercie that remembreth his Couenant in his greatest indignation wrath as also the smale beginnings and daylie growth and proceadings of our sanctification in this life As though we euer doubt or denied that the Lord our God his couenant was made established and preserued vnto vs in his CHRIST only without any worckes or merite in vs present or to come to deserue or to retaine his fauour the least minute Alas our miserable forlorne estate even from our Mothers wombe before we knowe the Lorde yea our contynual transgressions defections euer since we knewe the Lorde wheÌ„ we behold our liues in that sparckling glasse of his lawe do shew vs that we are not saued be worckes but by the free grace mercie of God through faith in CHRIST and that not of our selues but by the gift of God whose worcke we are created in CHRIST IESVS vnto good worckes which God hath fore-ordayned y t we should walke in them But now whilest we acknowledge the whole worcke of our saluation from the beginninge to the end to be of God and not of our selues to procede from to be established vpon his free grace mere mercy and loue and not from or vpoÌ„ any goodnes in vs fore-seene or subsequent Yet make we not therby the grace of God and his holy spirit which he hath giueÌ„ to al his elect to be idle vayne or fruictlesse in any of them but to regenerate chaunge enlighten and sanctifie them to bring all their affections into and to keepe them in the loue obedience of the truth By the profession of which truth they are knowen receiued as members of the visible Church made partakers of the commune comfortes couenant of the Saincts From which profession when they fall away and will not be reduced by the voyce of the Church or renued by repentaÌ„ce but remaine obstinate hardned in their sinnes then are they by the commandement power of CHRIST to be cut off as withered branches to be cast out from the fellowship of the saincts and all interest in CHRIST to be deliuered vnto Sathan c. The same rules faith saluation iudgments we haue aboue shewed to belong vnto al and vnto euerie one vnto al as vnto one being founde in the same faith or in the same transgressions Now then whilest the whole Congregation or anie member therof shall remaine hardened in sinne deniâ—ng to obey Christes voyce refusing to repent who can say that this Church or man in this estate can by vs which iudge see but according to the rules of the worde be affirmed held the true Church of Christ within the outward Couenant when Christ himself commandeth vs to deliuer them vp to Sathan in his name to haue no fellowship with them This caÌ„not be doÌ„ne of vs vnto any whom we may affirme within the outward couenant God his secret electioÌ„ councels wherin he hath determined from before al worlds who shalbe saued how far the faithful shalbe tryed fal and when he wil raise them againe beloÌ„ge not vnto vs to iudge of Onley this is most sure they y t thus fal away are hardened are not of vs to be held esteemed within the outwarde CovenaÌ„t or receiued vntil they as publickly repeÌ„t How theÌ„ can this wicked sclaÌ„deâ—er drawe this gracelesse collection damnable coÌ„clusioÌ„ from this holie doctrine That where obstinacie is ioyned vnto publick sinne there the outward Covenant is brokeÌ„ no communioÌ„ to be held vntil repentance be made Therfore we holde that the stablenes of Gods CouenaÌ„t with his Church depeÌ„deth vpon the worcked of meÌ„ Because we say that God sanctifieth al that he saueth Therefore we hold salvation by workes Because we hold that faith which is without fruictes to be deade worthles Therefore we hold salvatioÌ„ by workes Because God requireth obedieÌ„ce of al his seruants that enter into or remaine in his house and commandeth them to haue no â—ellowship with anie loÌ„ger then they coÌ„tynue in the same fayth obedieÌ„ce Therfore we make the stablenes of Godes CovenaÌ„t to depeÌ„de vpon our workes yea vpon the workes of others whom we must iudge What heretick or peruerted spirit could more highlie abuse deface the holy doctrines of Christ Is Mr. Giffard a teacher of the Church of England and cannot yet put difference betwixt the worcke of our salvatioÌ„ by Christ for vs the worke of Gods holy spirit the fruicts of Gods grace in vs That cannot put difference betwixt obedience mercie but that he wil make y e worck of Gods grace to abrogate Gods grace That cannot discerne betwixt the secret electioÌ„ of God Christes visible Church betwixt the temporarie iudgments of Christes Church according to the rule of Gods word and the final doome of God in his determinate councel Thus not knowing what either Gods Covenant Christes Church the communion or excommunioÌ„ therof meaneth this impious man vpoÌ„ these dotages seeketh to convince vs of his surmized heresies because we blame forsake these Babilonish confuse assemblies where al sortes of prophane and wicked are gathered together without faith or order bownde sed and suffred together in al impietie mischief and licentiousnes without censure or controlement vnto whome he for the wage of Balaam is powred forth and most sacrilegiously selleth them his pretended Sacraments for their two pennie shot or offring HE laboureth to defend this sacriledge confusion by th' examples of other Churches vnder the Lawe vnder the Gospel He beginneth with the estate of the Church vnder Moses where the rebellious Israelites whose carkases fel in the wildernes of whom the Lorde sware that they should not see his rest yet were not cast out of th' assemblie nor separated so longe as they liued nor their seed reiected So that he still beare in minde that he but beggeth the question so ofte as he compareth these confuse prophane assemblies that were neuer rightly gathered vnto nor established in the faith vnto true Churches vnto this place we answeare That he moste ignorantlie boldlie affirmeth an vntruth We reade Exod. 33. after the Israelites had made their Calf and committed idolatrie that Moses both did execution vpon the chief Idolators and with-drewe his tent and separated from the rest vntil they were reconciled vnto the Lorde Furder we reade that vpon publick notorious transgressions the Lorde executed publick iudgments sondrie tymes wherby the chief were taken away the rest brought to repentance Numb 12. 14. 39. and 25. and 21. 6. 7. We reade of separation from those of Corathes conspiracie c Numb 16. 21. 24. 26. verses We reade also Numb 12. that Miriam was separated out of the hoste vntill she was healed Likewise we reade of sondrie perticular iudgments for perticular transgressions As for breaking the Sabaoth for blaspheming c Num. 15. Whereby his impudencie is convinced But nowe if it were graunted him then which nothing
the hearing of the publick doctrine prayer of y e Church but to enter Couâ—nâ—t or be receiued a member it is to be done by doctrine faith and repentance Neither did the kinges of Iuda compel the Priestes to receiue anie vncircumcised or Idolatours into y e fellowship of the Church Faith is the gift of God wrought by his Spirit word The Prince may coÌ„pel to the meanes therevnto but not enforce faith The Donatistes resisted the Magistrate so far as they durst saith he and wheÌ„ Iulian the Apostata shewed them fauour their circumcellioÌ„s made reuel in companies walking with clubbes staues did spoile beate such as lighted in their hands c The impatient heare of Browâ—istes is not vnknowen c. Let this lawlesse man shewe where euer anie of vs haue resisted the Magistrate or spokeÌ„ euil of the ruler of the people or gone about to reuenge our selues by any violence or vnlawful meanes As for his prophesie what we would be if we had power it layeth open himself to be a malicious false Prophet to incitate the Magistrate with lying dreames Let him better consider and he shal find that this Antichristian Prelacie hath bene not only the procurers but shedders of much innocent blood vsurping ciuile power And how they haue behaued themselues towards their soueraigne Kings Princes let y e Records be searched in your Church are found dayly treasons bloodshed c and most plentifull in your mother Church of Rome This then is but the false report of Sanballat and Tobia to hinder Gods Temple Nowe admiring Mr. Giffards clearing of the Donatistes of errour affirming they differed not from the other Churches in doctrine as also manifest or al least protest our innocencie from these and all other errours in the perticular course handled or els where to be found I will set downe three or fower grosse errours before him which we detest in the Donatistes as That he which or deineth a Minister as it seemeth they allowed ordinatioÌ„ by one maÌ„ is the head of him ordeined yea the fountaine and the other the riuer therfore if the head be holy the other is therby made holy and so on the contrarie if the first be wicked That the conscience of him that gyueth may wash the conscience of him that receiueth That when hee which baptiseth is manifest a good man hee gyueth faith hee is the original the roote the head of him that is by Gods spirit renewed That those which are baptised by a wicked man though in a lawfull office ought to be baptised againe That it is lawfull in some respectes to kill themselues That the Magistrate cannot compel vs to that which is good That we haue free wil after regeneration I wil not now iustifie Mr. Giff. explaining of their mindes whether in these or anie other wee handled I take al in this matter from his record which I hope hee will not affirme to be false As for his learned Fathers how they haue wrasted the scriptures new Testament and old in more then twenty false expositions and flat contradictions of the scope of the whole Canon of the worde to iustifie opeÌ„ iniquitie by slightes and tollerat it in the publicke assemblies with all their doctrines of separating in heart and not in bodye at comon meates and not at holy communion that all nations should be the apparant Church c wee leaue them al denying to enter controuersie with dead men wishing Mr. Giffard to spread such deceites in other mens names no more but to come orderly to some christian triall by the Booke of God In the meane tyme hee seeth wee neither hold of Donatistes nor of Augustine but followe faith in a pure conscience to our knowledge readie to be instructed wherein wee erre And when hee hath made such a lardge discourse to proue vs Anabaptistes Montanistes Arians Pelagians Nicolaitans c we shal in stead of conflicting with a beater of the ayre and vnconscionable sclanderous rayler demand the end and vse of his labours and nowe leaue him to his accompt for his defacing and blaspheming of the truth wishing all men to beware of such methodes of imposture I. G. FINIS A FEWE OBSERVATIONS OF Mr. GIFFARDS LAST CAVILLS ABOVT stinted read prayers and deuised Leitourgies HAving heretofore written an answere to Mr. George Giffards pretended defence of stinted read praiers deuised Leitourgies and since receiued an emptie replie wherin he doth nothing lesse theÌ„ yeild to any sound reason alledged but vngodlily cauilleth at and peruersly wrasteth the sence of so much as he toucheth I seeing no cause of further strife his former convinced to intermedle againe with perticular handling of his chaffe smoke his reasons in effect the same before answered haue only thought it my dutie to illustrate vnto the Readers some few brief poincts abused by him that they may the better be able to iudge of the former writings wherevnto with these few helpes following I refer the trial WHERAS I alledged out of the 8. to the Rom. and out of the 4. to the Galath that in the verie time action of our praiâ—ng to God the spirit of God was the only instructor and the only help no other help mentioned or that can be collected in the Scriptures Mr. GIFFARD hauing granted that reading prayer is not praying doth now answere that how soeuer the Scripture doth extol magnifie outward helpes meanes yet when they are compared with God which worketh all in all by them or when the scripture will set forth the efficacie worke to be his alone they are either not mentioned or els if they be mentioned so cast downe as if they were nothing God buyldeth his Church saith he by the ministerie of men yet Paul is said to plant Apollos to water but God to gyue the encrease 1 Corinth 3. and therfore to gather from those places Rom. 8. Galat. 4. that there neede or may be no outward help or meanes in the verie action and instant of praying is far awrye In which answere it euidently appeareth he is so bent to turne away all truth raise new strife as ther can be no expectation of agreement There is no sequence neither doth the Scripture alledged proue his owne reason so that nothing hangs togeather No man doubteth but that sometimes and in some places of Scripture the outward meanes of begetting and encreasing faith is only recited and sometimes the secret work of Gods spirit only sometimes both when yet they are not diuided but goe together and all of God both inward worke outward meanes though in way of coÌ„parison I neuer so read but rather the one repeated for both For shal I say that wheÌ„ the word of God preaching therof is â—hewed to be the power of God vnto saluation that the inward worke of the Spirit is therfore not mentioned because the other is of God theÌ„ both inward outward meanes being of God Gods owne worke
leaue out the word Apochripha thus Only the Canonical scriptures lyuely voice of Gods owne graces are to be brought into the publick assemblies for doctrine prayer But mens writings or Collections are neither Canonical scripture nor the lyuely voice of Gods graces in such as he hath appointed to speak in y e publick assemblies Therfore no mans writing may be brought into nor imposed vpon the publick assemblies for doctrine and prayer Now where he cauilleth about the perfectnes of the rule absolute perfectnes of the graces it doth not help him For the word of God being of necessitie by the lawe and ordinance of God to be read in our owne language I trust he will not denye yt to be the written word of God for the vnperfectnes of the translatiō being to the best search the Church can make skanned by the original tongue and stil amended or at least the Church no further bound to yt then yt shal be found to be the perfect rule so likewise the lyuely voice of Gods graces are not for the imperfectnes to be excluded being Gods appointed ordinance neither is anie fault in the translation to be allowed and errour in doctrine or prayer are presently to be admonished repented of Mr. Giffard then must denye the Bible translated into our owne language to be the Canonicall Scriptures and denye the lyuely voice of Gods lawfull officers and such as are therevnto called in doctrine and prayer to be the manifestations of the spirit and vtterance of Gods graces for the assemblie or els grant the proposition firme And if hee can put dead mens writinges into the place of either of these I will yeild In the meane time I hold such translations to be the worde of God and by Gods ordinance put into our owne language to all our knowledges retayning y e words of God which word the lyuely vse of Gods owne graces in the mouth of such as he therevnto appointeth are only to be brought into the publicke assemblies for prayer and doctrine for God hath cōmanded these vnto vs as his owne ordināces in his assemblies and no other means wherby either God speaketh vnto vs or his people vnto him in the Congregation To this all the scriptures beare witnesse the word is always firme confirmed with miracles from heauen and cōmended to vs by Christ the Prophetts Apostles to be the foundation Canon light lanterne c the graces of the Spirit gyuen for the interpretatiō prayer doctrine c. CHRIST is ascēded vp into heauen and hath giuen giftes vnto men to serue their tyme minister in their place in this house These graces stil renewed not only in those called of God in this seruice for their dayly administration but newe workmen thrust forth into this haruest as the Lord of the house disposeth which graces of his Spirit are compared to two oliue branches which emptie out of themselues thorow two golden pipes Zacharie 4. 12. And to seuen thunders which vtter their voices that cannot be written Away therfore vvith your patched mass-booke yt may neither stande for a foundatiō in Gods house nor for the lyuely voyces of these thunders you make yt a monstrous Idoll by putting yt in either of these vses yet you will make yt serue for both Wee haue nothing to do with your matters of order as you vnderstand that order for tyme place wee reason of the spirituall action yt self when wee entreat of y e meanes whereby God speaketh to vs and appointeth vs to speake vnto him Wee can cast out the errours in the translation or doctrine or prayer and yet retaine Gods vvorde in our owne language and the liuely voice of his graces in the assemblie When you can do so with your deuises and newe hatched Leitourgies wee will giue eare vnto you and them till then wee thinck of your counterfeit playes and pleas for your Idolls and detestable sacriledge and high prophanation of Gods ordinances with Iannes and Iambres to resist the truth Paraphrases wee hold to be mens writinges and expositions and not the word of God nor the liuely voice of Gods grace of interpretation or prayer therefore to be excluded this place of seruice vnto God Thus you see the further you wrastle the further you make your wares the best of them odious to euerie godly conscience You say I deceiue the simple by gyuing them one crabbe amongst many apples but you may behold your best apples such as the holy Ghost hath foretold vs Reuelations 18. to be entisements to euil It is well you will grant my Propositions so sound and I would wish if such be Gods wil they might be better favoured Nowe because I wil not stand either repeating or contending about Syllogismes I will take this much yeilded of your owne conclusions which is as much in effect as I haue affirmed where you teach me thus to reason No mans writings are the vndoubted truth of God but haue errours and imperfections therfore men cannot further ground vpon them then they be consonant to the Canonicall scriptures Againe The Church is builded vpon the foundation of the Apostles Prophets therfore our faith is not to rest vpō mens writings Wherevpon doth necessarily follow that if mens writings may not be builded vpon nor rested vpon howe should you dreame it lawfull to impose them for lawes vpon the publick assemblies or to haue them there read to beare rule as the wordes of God And this you confessed in an other of your writings that God spake vnto vs out of his vndoubted worde or by his owne word If then God speake not vnto vs by mens writinges that be of priuate interpretation in the assemblie nor that they can be made groundwork to buyld our faith vpon or to rest assured vpon yt will be granted I hope that they are not to be imposed vpon the publick assemblies as lawes and rules but left to euerie mans priuate vse in their libertie as they wil answere for themselues what vse they put them to and whither they doe not prefer them before the booke of God or preiudice themselues by them This first poinct is then plaine That only Gods vndoubted worde is to be imposed brought in and maintayned in the publick assemblies as lawes and rules no other vvritings being authentick or Canonical But here Mr. GIFF. doth in effect affirme that the word of God yt self is not authentick or Canonical except in the Hebrew or Greeke Copie Wherein he goeth a litle beyond the Papists that wil yet allow the vvorde of God in latine And if it shoulde be defended that the vvorde of God vvere not the vvorde yt self that vvee haue in our owne language it wil follow that no mā could haue assurance of faith except he vnderstoode both Hebrew and Greeke yea be able soundly to interpret the scriptures in both If the translations be so far mens vvritings that yt ceaseth generally to be the vvord of God that
is not vvritten in Hebrew or Greek and mens vvritinges not to be grounded or rested vpon vvhere shall our assurance stand And might not Mr. Giff. as vvel say the Hebrew and Greek Copie are but paper and ynck many faults and errours by the print in vowells accents letters and so conclud vve had not Authentick or canonical scriptures at al except meÌ„s erronious vvritings might be of equall authoritie in the assemblie that the scriptures must he not beare vvith mee in accompting him an Atheist or Libertine in thus reasoning Hence then vve see vvhiles you go about to abase the Canonicall scriptures and extol your patched Leitourgie you fall into manie blasphemies as I haue before told you Wee hold yt the vvord of God in vvhat language soeuer stil reiecting the errours in the print in the translations as they are knowne vnto vs and not to the vvord yt self for the imperfections or errours in the translation and print Now vvhen you can so reiect the errours in mens writings as you can make that vvhich remayneth the vndoubted vvorde of God not agreeable only but an Authentick approued Canonicall scripture authorised from God to be the verie eternall foundation and rules limitts and lawes giuen by himself vnto his people you may lift vp your stumped Dagon into this place if there be some truth in their vvritings as vvhat mens vvritings haue not some and the holy name of God verie much yet is that truth in the Scripture yt self here so mingled vvith chaffe that it vvere not only vnprofitable a hinderaÌ„ce of the true vse of Gods vvorde but an abolishing and defacing of the vvord yt self the maiestie vvhere of ought to terrifie you from this presumption And vvhere you say that you decide not controuersies by anie translation but by the Authentick Copies of the Hebrew and Greke I trust you speak only of such as are able by the interpretation therof so to decide controversies and holde it not vnlawfull for anie such as haue not that help to coÌ„vince errour by the powre of the vvord and conferring one place vvith an other in anie translation according to the analogie of faith though I grant vve ought to vse y â— best approued But if this vvere not lawfull surely no maÌ„ might prophesie in the Church vvhich hath not the gift of interpretion of the tongue neither might any affirme any scripture to be true but they vvich haue knowledg of tongues How blasphemous is this geare vvhiles you are ignorant of the powre wisdome and agreement of the word and spirit and diuersitie of giftes giueÌ„ vnto men the Word the Spirit approue ech other and beare witnesse ech of other in what language soeuer God giueth yt to our vnderstanding Prophesie knowledg of tongues are two seueral giftes not alwayes giuen to one member but distributed as God in his wisdome hath appointed 1 Cor. 12. and prophesie coÌ„manded for the more excellent Cap. 14. But this is sufficient in this place that the word of God is the word of God in what language soeuer and to accompt yt being verbatim translated or at least so far foâ—rth faithfully translated mans writing were blasphemie but mens writings can neuer be so holden the authentick scriptures of God how agreable to the word soeuer they be My Argument is then firme and thus left vpon you Those writings which be not the word of God being imperfect neuer without error may not be imponed as lawes Canons vpon the publick assemblies or there be read or iâ—â—erpreted or offred vp in worship But such are almens writings that be not the authentick word or God yt self The publick assemblies are only bound to the reading interpretation of the Scriptures which God hath ordeined to be read in a knowne language and for prayer prophesie hath ordeined the liuely voice of his owne graces in the mouth of such as he hath appointed to be the mouth of the CongregatioÌ„ vnto him and his mouth vnto them So y â— your paâ—ched Leitourgie paraphrases songes in rime homelies and al your dead mens writings are cast forth of the publick assemblies and manifest to be Idols wheÌ„ they are thrust into that place Now where I alledged that the binding of the publick assemblie yea of all assemblies to certaine writings of men euerie day yeare their number portion of words daylie monthly yearely in al assemblies the same matter an words reiterated in stead of powring forth their hearts vnto God according to their present needs and occasions was a setting of themselues in Gods seate and taking the office of his Spirit which only knoweth the wantes of the seueral assemblies according to their diuerse occasions he runneth away from the matter as one vnwilling to heare of this their 〈◊〉 counterfet babling demanding whether euerie one should vtter their owne perticular wantes in the publick assemblie or should pray nothing but that euerie one feeleth the present want of in himself or should tell the Minister before hand what euerie one of their wantes were then how the Minister should remeÌ„ber al. Are these any thing but mere canils can any of these follow vpoÌ„ the former doctrine And let him looke againe whether he that is the mouth of the CoÌ„gregatioÌ„ vnto God in publick prayer must not coÌ„sider the present publick occasioÌ„s of that publick assemblie and thereafter frame his prayers all the people ioyning in heart to his words of petition or thanksgyuing saying AmeÌ„ to so much as he asketh according to the wil of God neede of the time yea if they haue not feeling in such prayers they are vnfeeling members yet neither doth he intermedle with priuate or secret wantes neither neede they tell him them he is sent for the publick affaires of the Church to coÌ„mend the seueral actioÌ„s general publick vnto God And as they are diuerse in euerie assemblie so must he be a man of wisdome to know see and coÌ„sider them lest they al rashly step into the house of God to offer vp the sacrifice of fooles make a couÌ„terfeit babling Eccle. 4. Yet the sinne of this is nothing coÌ„parable to thâ— doung your Priests cast forth by pratling ouer your English Portuis which yâ—â— Lord wil one day cast in your faces As then in priuate prayer we are to lay forth our owne wantes estate of our owne soule which cannot be done by reading an other mans writings alwayes singing one song customably repeating in superstitioÌ„ certaine words our hearts neuer ripped vp examined nor the diseases therof layd open vnto God seeking due cure So the man that is the mouth of the whole assemblie prayeth as the mouth of one bodie for al their open publick present wantes occasions Which occasions considering the persons actions are diuerse caÌ„not be writteÌ„ for one assemblie before hand muchlesse for all assemblies in a whole kingdome neither by man nor Angel See then the
also yet you wil hold no part of that execrable Idoll good The Papistes hange the first wordes of the Gospel after Iohn about their necke for manie purposes shall we not saye that this or their Agnus Dei are abhominable Idolls therfore Coniurers vse diuers Psalmes and scriptures in their magical incantations diuers Collects with as litle euill as most of yours shall we nowe allowe anie part of their Coniurations are they not altogether accursed The Scriptures then we see may be abused yet no way iustifie anie part of the wicked action or naughty thing to which they are applyed The Scriptures are holy good of themselues yet when they are thus violently rent dismembred constrayned peruerted abused ioyned to these idolatries they no way iustifie any part of the vvorship but make the whole more execrable We can saye then that those Scriptures vvhich you thus prophane and abuse to your idolatries aboue-said as your idoll feastes and all your idol vvorship and ministration are in their due place true vse holie reuerend gratious But vvhen they are abused peruerted and ioyned to patch vp this idolatrie they make the whole the more execrable All the Scriptures then of God are holy pure and all the whole Masse-Booke and English seruice-Booke and euerie part therof are detestable Idolls All which Idoll and euery part therof vve can condemne and yet preserue the sacred maiestie and aucthoritie of the Scriptures All this your festered conscience blasphemous mouth could to your furder iudgment confesse in our name though Sathan that speaketh in you by and by sought to quench it by deriding our holie suffrings Our baÌ„des vnto vs are comfortable glorious vnto God and shal rise vp and be produced in iudgment with this idolatrous murderous generatioÌ„ of your horned cleargy But now to the Scriptures be you alledged If you were demaunded where you learned to mumble ouer that Scripture by you falsely caled the Lords prayer fiue tymes in your Morowe-Masse and to vse yt at all assaies to to saye yt ouer the sick ouer the deade ouer the weomen in Churching ouer the marryed c should not your holie Father the POPE be founde the aucthor of all this Also if we should aske you where you reade and how you could proue that blasphemous Article of your faith That CHRIST discended into Hel what scripture could you shew or alleadge for yt Thus are euen those thinges wherof you glorie tourned to your shame if so be that you could be ashamed of anie thing Yet howsoeuer you maye harden your heart and your face against the manifest truth by this sleight discussing of your worship doctrines and administration euen by this litle which is alreadie said all men may discerne what kinde of ministers blinde guides you be Also anie that had but once seene the Church of Rome might easilie by the â—â—ea-spotts freakes you speake of knowe her daughter of England at the first blush For as the Mother such the Daughter is in al her limbes features and proportions Hetherto we haue spoken of some odious fowle faultes and errors in perticular founde in this their worship or Leitourgie the furder examination wherof and searche of the rest that remaine we leaue to the furder diligeÌ„ce of others And nowe touching this their seruice-booke and Leitourgie in general this we saye 1. IN that they presume to giue and enioyne their prescript wordes in praier they take the office of the Holie Ghost awaie quench the spirit of the ministrie and of the whole Church stop and keepe out the graces of God thrust their owne idle deuises vpon the whole Church yea vpon GOD himselfe whether he wil or no 2. IN that bie their Leitourgie they prescribe what and how much to reade at Morne to their Mattens at Eauen c teachinge the Church and ministrie to pray by nomber stint and proportion it is not onely popish but most friuolous and vayne disgracing and not instructing the Church and ministerie 3. IN that by this their Leitourgie they prescribe vnto the Church what Scriptures publiquelie to reade and when to reade them as these Chapters and Psalmes at their mattens before noone those at after noone c On all the dayes that they haue publique meetings and seruice through the yeere and soe from yeere to yeere They therebie take from the Church the holie and free vse both of the Scriptures and spirit of GOD. They therbie conceale and shut out of the Church a great part of GODS holie worde which they reade not As also abuse without order those scriptures they enioyne to be read 4. IN that they shread rend and dismember the Scriptures from the holie Order and natural sense of their context to make them Epistles Gospels Lessons select Psalmes to their festivals and Idol worship aboue-said They most heinouslie pervert and abuse the Scriptures to the high dishonor of GOD their owne feareful iudgment 5. IN that they bring in and commaunde the Apochrypha writings to be publiquelie read in the Church They both mainetaine and publiquelie teach the dangerous errors therin contayned to the poysoning and subverting of the faith of the Church They thrust these deuises of men into the place of GODS worde causing the people therebie to reuerence and esteeme them as the holie Oracles of GOD of like aucthoritie dignitie and truth and to resorte vnto them to builde their faith thervpon and therbie they bring in an other foundation into the Church besides the high iniurie donne vnto GOD therbie 6. FInallie in that by this their Leitourgie they bring in erect and enioyne a new strange kinde of administration as is aboue proued in the perticulars They make and erect a new Gospel and so must needes also erect vnto yt a new ministrie For the ministrie of Christ is only bounde vnto and wil onlie administer by Christes Testament wherein they haue a most perfect Leitourgie for the whole administration of his Church Therfore this present Leitourgie and ministrie of ENGLAND are by al these reasons in general and perticular founde and proued at once to be counterfeite vngodlie and Antichristian His wide friuolous Parenthesis from the 17. page of his booke vnto the 47. touching read prayer and prescript Leitourgies we leaue to be discussed and refuted by an other to whose writinges we referr the Reader Leauing Mr. Giffard and the whole Church of ENGLAND touching this first pointe of their worship to be compassed about with the sparckes and to walke on in the light of the fire that they haue kindled Yet this to them of our hand they shal lye in sorrowe THE SECOND PRINCIPAL TRANSGRESSION IS THAT the prophane vngodlie multitudes without the exception of anie one person are with them receiued into and retayned in the bozome and bodie of their Church IN Mr. Giffard his former answere vnto this Transgression he then not being past al shame confessed That the most Churches in England want godlie
and surely I wil gladly confesse mine ignorance sinne in caling these studies and artes prophane curious vnfit for a christian much more for a Minister of the Church Otherwise let not any through mine vnskilfulnes who peraduenture repeate not aright or in due place the tearmes of these artes as hauing either forgotten them through longe discontynuance or may be neuer learned them aright take occasion either to carpe at me therfore or especially to thincke the better of these vaine and curious yea vnlawfull and vnchristian artes and studies which haue not only no warrant in Gods worde but are directly contrarie vnto and expresly forbidden in the same as were not harde to shewe and prooue if the subiect were not to lardge and should not make to wide a Parenthesis in this treatise and drawe it out to a greater length then I would I will not therfore stand here to discusse their philosophicall probleames paradoxes axiomes or seuerall sentences and opinions which are authenticall and currant amongst them how euill they agree to the worde of God Or to shewe how far these curious inquisitors these starr-gazers astrologians calcars wisardes deuines exceede the boundes of faith and sobrietie and passe the limites of Gods reueiled will Or whether they maie wander by these heathenish or diuelish opinions of the heauens starres and their reuolutions influence c. Motors Demones or Spirits and howe neare this approcheth to coniuration Or to shewe howe far they are suffred to procede yea professe and practise in these diuelish artes Let the bookes that I chardge no persons which are commonlie bought and studied in the Vniuersities and in all other partes of the realme without controlement shewe Neither will I here proceede to repeate their other vaine curious fonde triffling and vile artes and studies which were endlesse Onlie in this place I must here add vnto those publicke professed artes aboue recited the studie of all heathen and prophane histories of all ages nations persons wherein they must of necessitie be prompt and expert as from those fountaines to drawe their examples and platformes of maners and the gouernement of staâ—es as from whence to fetch the chiefe ornamentes of their stile orations sermons Bookes to exemplifie illustrate prooue or improue yea as whereby to open and expounde the Scriptures both of the old and newe Testament chieflie the old Prophets without which they cannot be vnderstoode but especialy Esai and Daniel As to Rethorcik and Logiâ—ue they are so necessarie as without which it is impossible to vnderstand or diuide anie part of the scripture aright as without which they cannot vnderstand or declare to the people by what trope or figure by what forme of argument or Syllogisme the holie Ghoste speaketh In these artes and studies are these Academical diuines or rather Peripateticke Philosophers trayned and exercised In these they must needs spend 7. of their first yeeres at the least els should they be vnfit to take those degrees of Bachelour and Mr. of Arte or to make that publick professioÌ„ they doe of the artes at their Commencements In these artes and studies when they are once a litle exercised and instructed that they beginne to perceiue the groundes and methode therof then are they trayned both publicklie and priuatlie to defend or oppose against some of these axiomes or positions both by waye of oration argumeÌ„t in their Sophismes and disputations and therin being approued or at the least allowed they then take the first degree of the scholes and commence Bachelours of Arte and haue as ensignes of their degree knowledge special attire and furniture assigned them to be knowen from other common schollers as the square Cap the tronke gowne the hoode of one shoulder the habite c which they must weare Afterward hauing spent more then thee yeeres in studie on these artes and hauing donne their publicke actes progradu theÌ„ they commeÌ„ce Masters of the said Artes and are againe solemnly sworne and made Regents and Lectorers of their scholes and sit reade and dispute of the same artes publickly in a solemne high seate pulpit or chaire for orations as also reade priuate lectures therof in their Colleges Now I would here by the way know of Mr. Giff. what tyme and leisure a Bachelour of arte that contynueth in the Vniuersitie and procedeth in those orders and degrees can haue to studie Diuiâ—itie or to growe so prompt in the knowledge iudgment and exercise therof as he dare ingage his credite he shalbe fownde far to passe therin such as in their Vniuersity haue bene allowed publickly to preach and of the Bishops bene made ful Ministers But to our purpose when these clarkes are thus instituted and furnished with these liberal sciences and this ground worâ—k throughly laid theÌ„ maie they in good tyme proceede to the studie of Diuinity as they cal it which is set out vnto them in great volumes infinite bookes of mens writinges both old and newe where they haue such varietie of Paraphrases CommeÌ„taries Common places Catachises c. Not to trouble them at the first with the primatiue histories Doctors Councels as they may in shorte space if they studie harde become pretie diuines and be able to shewe their aucthors iudgment yea through the helpe of rethoricke and a good memorie to make a Sermon an howre longe Alwaies carefully prouided that they vtter no more then that they haue read in some allowed aucthor hauing the priuiledge of the Church of England and presume not either to vnderstand the text otherwise then their aucthors interpret yt or to add one note of their owne obseruation for that how consonant soeuer to the truth were great presumption and rashâ—es Neither may they ouer far applie or inforce the iudgment of their Aucthors against anie present enormitie established by aucthoritie in the Church of England for that were intollerable against the peace of the Church yea seditious against the Magistrates aucthoritie c. Thus whilest these Diuines are helde within these limites of modestie and sobrietie and contynue with their Mother the Vniuersity they maâ—e in due time set vp their bills of chalenge vpon the schole doores that they meane to dispute vpon such and such questions of Diuinity and to doe their Actes progradu Which being dispatched either in taenebris or in Luce then are they fit for the Commencement to be made Bachelours of Diuinity In like maner against that daye must such of them as haue before passed all these degrees and nowe are fit to proceede Doctors of Diuinity do their actes in the publick scholes accordinglie in these Diuinitie disputations sâ—rmons ad clarum c. And against this sollemne Commencement must especial choice be made of those that are to commence Bachelours and Doctors of Diuinitie to keepe the publicke actes that daie And these for their furder credites oâ—ten tymes wil vndertake to defend against all commeâ—s such Propositions as are most â—dious to all men in whom is anie light
Martyres will not approue the antichristian offices gouernment of these Prelates nor yet iustifie the publick worship ministrie confusion sacriledge of the Church of England Mvchlesse wil these two lame propositions of M r. G. his final argument beare vpp his forged conclusion where he concludeth the Brownistes hereticks c Because they condemne a Church as quite deuorced separate from Christ For such imperfections corruptions in Gods worship as are not fundamental nor destroy the substance For that wicked men come with the godly to the publicke exercises of religion For some wantes in calling ordayning Ministers And for some wantes in ecclesiastical discipline If M r. GIF had taken the wise mans councel he should not haue answered a matter before he vnderstood it much-lesse would he if he had bene ledd by the spirit of God haue blasphemed the truth or cōdemned the innocent without cause But as he began his booke without councel cōtinued it without grace and ended it without truth so hath he herebie but purchased to himself shame and brought vpon his owne head the iudgments due to an accuser a blasphemer a false witnesse and iudge What opinion the Brownistes hold of the Church of England their worship people ministrie gouernment we neither knowe nor regard neither is there cause whie we should be chardged or condemned for their errors faultes For which themselues and this Church of ENGLAND that receiueth and nourisheth all sectories hereticks wicked and abhominable persons whatsoeuer shall accompt For vs whom it pleaseth M r. G. to terme Brownistes and whome he endeuoreth to confute in this treatise we neuer condemned any true Church for anie fault whatsoeuer knowing that where true faith is there is repentance where true faith and repentance are there is remission of all sinnes Far be it from vs to condemne anie whom CHRIST iustifieth 1. And for the Church of ENGLAND we neither did or doe condemne yt as this accuser suggesteth for such imperfections and corruptions in their worship as be not fundamentall or destroy the substance but we condemned the publick worship of their Church of ENGLAND presently inioyned receiued and vsed as deuised by men popish superstitious idolatrous abhominable not such as God commandeth requireth or accepteth and therfore not such as anie faithfull christian may offer vp vnto God be compelled or consent vnto This wee shewed in the first PRINCIPALL TRANSGRESSION this we haue proued in the first part of this treatise 2. Secondly wee condemne not the Church of England as separate from CHRIST for that wicked mē come with the godly to the publick exercises of religion But rather as neuer rightly gathered to CHRIST for that al the prophane and wicked ar receiued and retayned as members of their Churche Wee gladlie acknowledge that CHRIST came a light into the world to offer saluation vnto all men to haue built his Church vpon an hil there to be lifted vp by the preaching of the word as a standard to al people and passengers there to haue made a feast to al natiōs and thither to inuite them Neither were we euer so enuious of the saluation of others or of the glorie of God as hauing founde mercie and being entred our selues to shut the doore or stop the fountaine of Gods grace against others yea God is witnesse with what heartie desire we long after them all that they euen our greatest persecutors might be partakers of the same saluatiō ioy comfort happines with vs And howe wee intermit not much-lesse exclude anie meanes thervnto that God putteth in our power though it were with the hazarde of our owne lyues to bring them of the water of the wel at Bethelem But now though we affirme that al the vnbelieuing prophane not onlie may but ought to resort to the publick exercises of religion in the Church as the most excellent meanes to call them to the faith yet do we not therfore belieue or affirme that the prophane or vnbelieuing may be receiued or admitted as mēbers of the Church before they haue made voluntarie publick profession of their owne faith and obedience Or being entered by such profession be permitted longer to stand or remayne of the Church then they contynue orderlie to walke in the same faith and obedience And therfore we blamed these parish assemblies of England as consisting of a confuse multitude of al sortes of prophane and wicked people in differentlie where they are al receiued nourished and retayned as mēbers of y e Church though they were neuer called gathered by the power of the worde entered receiued by the profession of their owne faith neither walke orderlie in the faith or in anie duties either publick or priuate And so are al guiltie of most high sacriledge prophanatiō of the holy things of God No such assemblie or communion of Sainctes as Christes faithful seruantes ought to repaire or ioyne vnto This wee shewed in the second PRINCIPAL TRANSGRESSION This we haue lardgly proued in the secōd part of this treatise 3. Thirdly we condemne not the Church of England for some wantes in calling and ordayning Ministers But for hauing maintayning and retayning a false and antichristian ministrie imposed vpon them with a false antichristian calling ordination euen the self same that the Pope vsed left in this Realme which false offices and ministrie cannot be ioyned vnto or exercised in the true Church of CHRIST This wee shewed in the thirde PRINCIPAL TRANSGRESSION this we proued in the third part of this treatise And therfore with an euil and corrupt conscience hath Mr. G. sought to hide this transgression vnder some vvantes in the calling and ordaining Ministers and thus boldlie and falselie thervpon to accuse vs. Wee knowe there may be faultes either of ignorance or negligence in the calling ordination c yet these not to disanul the action much-lesse the Couenant so longe as they are not obstinatlie held and persisted in But our assertion and controuersie here is not of a faultie ministrie caling ordination c but of a false ministrie caling ordination c which we haue proued theirs to be and that no such belongeth vnto may be imposed receiued or retayned in the Church of CHRIST 4. Fourthly in like maner wee reason not of some wantes in the gouernment and order of their Church but of a false and antichristian gouernment set ouer the Church Neither condemne we the Church of ENGLAND for some faultes in a true ecclesiasticall gouernment but for hauing and standing vnder a false and antichristian gouernment euen the self same Hierarchie Officers Courtes Cannons Customes Priuileges Proceedings that the Pope vsed and left This wee also haue shewed in the 4 TRANSGRESSION and haue nowe in this fourth parte and through this booke fullie proued their present ecclesiastical gouernment to be To which fower principall transgressions a willfull obstinacie an open reiecting resisting the truth al reprofe a violent and most hostile
no such doctrine but all that God gyâ—eth grace to returne by repentance ought to be receiued though no Apostate â—uer to beare office in the Church yet such we take to be wholly purged in the blood of CHRIST by repentance which your parish assemblies neuer did But this setting their persons aside we take to be an vndoubted truth of God that where no separation is made from Idolatrous prophane Atheistes Heretickes tyrannicall persecutors nor no couenant entred by the faithfull vnto the obedience and orderly practize of CHRISTES ordinances but a generall commixture with the world in sacriledge in false worship vnder a false ministerie such assemblies are no true Churches orderly gathered or established Now looke saith he vpon the Donatistes of England Antichrist hath bene exalted according to the prophesie of Paule he hath sat in the Temple of God c. This man by his whole former discourse present Argument it semeth herein chiefly compareth vs to the Donatistes that as they made all their quarrell for Caecilianus his vnmeetnes for his office so we make our quarrell for that Antichrist reigned or doth reigne as hâ— after expoundeth it in the Church of God wherein he affirmeth that they which submitted or stand still in subiection vnto his decrees iurisdictioÌ„ ordinances ministerie are yet notwithstanding the true apparant Church of God First we answere that we take not the word Antichrist to be vnderstood of one mans peâ—son but of all the falsly called Fathers of the Sea of ROME and more generally of all that exalt themselues aboue the ordinances of CHRIST and his Church establishing their owne deuises in place thereof or giue life vnto the image of the Beast for if the same markes of pride blasphemie and tyrannie erection of a strange ministerie lifting vp themselues aboue CHRISTS Testament ordinances and worship be sound emongst your spirituall Lords in England we see not but Antichrist spoken of by Paul may be also found amongst you Now if M r. GIFFARD had considered Caecilianus his estate who at the hardest was but vncapable of that lawfull office and to that lawfull administration as it was on both sides supposed and concerning the outward order or maner lawfully ordeyned there can be no comparison betwene him and Antichrist And for Antichristes sitting in the Temple of God M r. GIFFARD must know that manie times the Church is called the Church not because yt remayneth still vnder the outward couenant but because yt sometimes did so yea and at the first creeping vp of that man of sinne while the iniquitie wrought in a mysterie yt was the Church out of which he sprang and in which he sometimes sat The holy Ghost giueth vs then hereby to vnderstand that this Antichrist who should change the holy ordinances should be an Apostata he should be neither Turke nor Pagan but the bottomlesse pit should be opened by him in more subtile and strange delusions out of which smoke all your ministerie is proceeded But when he had changed the ordinances destroyed euery greene thing caused all high and low rich and poore to receiue his marke in their hande or foreheade and suffred none to buye and sell which would not fall downe and worship him the sunne now couered with sackcloth the Moone turned into blood the starrs fallen from heauen the true worshippers murthered if any one stood vp Gods curses threatned to all that worshipped the Beast or his image or receiued his marke in their hand or foreheade we hope this man will not say yt was now the apparant Church of God lest he coÌ„demne not only the scriptures but al whome God commanded to come out of her calling her the mother of fornications the harlot that sitteth vpon many waters hold of all vncleane spirits cage of all vncleane and hatefull birdes confused Babell c. So that if M r. GIFFARD had anie salt of grace he would better pervse the booke of Reuelations which with all the prophesies of the Prophets of CHRIST himself and of his Apostles make manifest this generall Apostasie and defection vnder Antichrist and not now tell vs a tale of Caecilianus Doth he not see in the whole Booke the false Church true lyuely described the one worshipping the Beast the other following the Lambe the one persecuted the other persecuting in most bloody murder of the Sainctes Well saith he but Antichrist is disclosed by the glorious light of the Gospel his damnable doctrine cursed idolâ—trie and vsurped tyrannie are cast forth of this land the true doctrine of faith is published c. First we must here demaunde whether these assemblies were then the true Church when they were ledd by those damnable doctrines and lyued in that cursed idolatrie bowing downe to the Beast and persecuting the Sainctes Secondly as we are not vnthankfull for the abandoning of the POPES person supremacie with much of his damnable wares we demaund of you what you thinke of those persons which set opeÌ„ his shoppes againe keepe his Courtes and exercise like vsurped power and tyrannie that was before But to answere directly Antichrist is not discouered in your assemblies his daÌ„nable doctrines cursed idolatries vsurped tyrannie are not cast forth the doctrine of faith is not sincerely published Againe what is al this to the prouing of a true Church a lawfull ministerie true worship and holy gouernment of CHRIST Your parish assemblies were receiued from the Popes hand without anie conuersion by repentance or orderly gathering by doctrine into any communion the Popes ministerie set ouer them the worship though a litle changed out of latine into english some of theirs left out but al y t remayneth either takeÌ„ froÌ„ his Portesse or mens deuises these assemblies still gouerned by those Courtes Officers and Canons that before What place hath now Christes Testament amongst you how is Antichrist discouered or his damnable wares cast forth Is it not made subiect to these Antichristian ordinances ministerie worship gouernment It is not limited stinted and aportioned no further to be opened then to vphold these execrable orders idolatries sacrileges yea is not only the bare name therof vsed as a stale and doctrine therof peruerted to the deceiuing of the people in this estate Moses law was read euerie Sabboth day in their Synagogs when they crucified CHRIST But you should haue proued you had such assemblies such a ministeri such a worship such a gouernmeÌ„t as the Gospel prescribeth Being then the same assemblies contynuing in false worship vnder the same ministerie gouernment al the Atheistes Papistes Hereticks Antichristian officers c in one coÌ„mixture that the POPE left we may wel affirme you to remaine stil the marcked seruantes of Antichrist not speaking here how many Antichristes are here exalted leauing the damnable doctrines cursed idolatrie false preaching of the Gospell to our lardger discourse in due place But now M r. GIFFARD beholding these things that they haue made no separation nor draweÌ„ the people vnto the ordinances