and grones were of faith it would minister matter without a booke but the matter of their prayer with sighes and grones is not ministred without a booke therefore it is not of faith to make this argument strong and sufficient from the connection of faith and the liuely efficacie thereof to vtter prayer yée must adde two things the one that faith is perfect vnto this efficacie to minister matter of praier and néedeth no helpe The other that the effect and power of faith to minister matter of prayer cannot stand nor be ioyned with any outward helpes Vnlesse I say yée adde these two with the cupling together faith and the effect which are both of them hereticall there can be no necessarie consequence To make it yet more manifest let it be drawne into an other forme of syllogysme thus That which hath power and efficacie of it selfe to minister matter of prayer néede not any outward helpe nor cannot touching the vtterance of matter in prayer stand with any outward helpe But faith hath force and efficacie in it selfe to minister matter of prayer Therefore faith néeds not the helpe of a booke nor cannot stand with any outward helpe touching the vtterance of matter in prayer And so consequently the sighes and grones in prayer red cannot be of faith This consequence shall neuer be brought in vnlesse yée frame your argument after that sort So that both these fantasticall errors be included in your spéech the one that faith touching the efficacie to minister matter of praier is so absolutely perfect that it néedeth no outward helpe the other that it cannot touching prayer stand with any outward helpe I doo acknowledge that there be no sighes nor grones nor any praiers that can be regarded of God but such as come from faith I doo also hold that faith is not in any without some efficacie and power to vtter some matter of praier But now we must consider the degrées thereof for doubtlesse if there were in men a perfection of knowledge of faith and of quicknesse there should néed no outward helpe but the best come farre short of that Such as approche néerest there vnto néed so much the lesse any outward helpe But the most are ignorant weake short of memory dull and slow and néed all helpes to stirre them vp and to direct them euen as children that are to be stayed vp and led by the hand Praier indéed is a spirituall worke procéeding from faith which is a spirituall gift but yet it doth stand with outward meanes and helpes The Holy-ghost alone dooth worke faith in man but yet it commeth by hearing Rom. 10 Faith bringeth foorth prayer but we must consider that as the same faith commeth by hearing and is grounded vpon the word so is it cherished supported increased continued and quickened in efficacie and made more forcible vnto euery good worke by those helps of outward meanes For further confirmation ye adde yea no doubt a troubled minde is the penne of a ready writer Let it stand in forme of syllogisme thus That which is the pen of a ready writer néedeth not the helpe of a booke But a troubled minde is the pen of a ready writer therefore it néedeth not the helpe of a Booke The proposition is true if by the pen of a ready writer yée vnderstand an absolute perfection of knowledge chéerefulnesse direction memorie and vtterance But that was not in Moses Daniel Paul or any other Therefore héere againe yée runne vpon the rocke of an hereticall opinion of perfection Your assumption where yée say no doubt a troubled minde is the pen of a ready writer is vtterly false and your bold affirmation without scripture is not enough séeing there be many so perplexed and confused in the trouble of their minde and oppressed with ignorance that they cannot pray nor know not what to vtter which when they haue instruction and consolation ministred vnto them by some godly man or if that chéefe help faile by reading vpon a booke poure foorth teares and supplications Your next reason is in many words which yet I will repeate To worship God say you in spirite is when the inward faith of the heart bringeth foorth true inuocation and it is then in truth when it simply agreeth with Gods word But you would teach men in steed of powring foorth theyr hearts to helpe themselues vpon a booke yea to fetch the cause of their sighing and sorrowing from an other mans writing euen in the time of their begging at Gods hand I will also drawe it into a syllogisme to the end it may the better be iudged of None worship God in spirite but they which from the inward faith of the heart bring foorth true inuocation that is such as simply agréeth with the word of God But all such as read vpon the booke the prayer which they pray fetch the cause of their sorrowing from an other mans writing in the time that they pray and doo not from the inward faith of the heart bring foorth true inuocation Therfore none that reade their praier vpon the booke doo worship God in spirit The proposition I assent vnto as sound and good for it is no true inuocation except it agrée with Gods word It is not to worship in spirit vnlesse it procéed from faith out of the heart But your assumption which is that all that reade the praier which they pray doo not from the inward faith of the heart bring foorth true inuocation I cannot allowe séeing yée bring nothing for proofe thereof but that which is most friuolous For whereas yée say in the first part of your confirmation that we would haue men in stéed of powring foorth theyr hearts to helpe themselues vpon a booke yée speake vntruly and foolishly For we wish men to vse the helpe of a booke that they may the better poure forth their hearts to God Being such as are not otherwise throughly able The next part of your confirmation is euen to as great purpose when yée say We would haue men fetch the cause of their sighing and sorrowing from an other mans writing euen in the time of their begging at Gods hand For how fondly doo yée make that to be the cause which dooth but manifest the cause for the cause of all sighing and sorrowing is the sinne and miserie which is within vs which we may the better behold and expresse by instruction I haue gréeuous sinne and wrath belonging therevnto which I doo partlye know and can make some moane therein and praye I come into the publike assembly where I heare the minister preach the word which dooth more fully laye open and display my sinne and misery I am héereby driuen into déeper sighing and sorrowing with vehement praier in my heart vnto God shall it be saide that I doo now fetch the cause of my sorrowing from an other mans spéech in the time of my begging at Gods hands If not then why should I be said to fetch the cause
not deceyued but knowe for certaintie that they be full and rancke Donatists and Anabaptists in part I knowe it is complayned of that there be so many and so diuers Sectes and Heresies dayly springing vp where the Gospell is preached for it seemeth a foule disgrace both to the Gospell it selfe and to the Preachers There are say some at the least fifty seuerall sectes Behold say others how the people are lead without ground and haue no stay but are caryed without ende from one thing to another What is the cause is not the preaching is there any thing deliuered which is certayne are not the fruites of theyr Sermons factions and Schismes These speeches do so abash and trouble some that they are driuen backe and retyre into flat Poperie as into a safe hauen which yet in truth is the gulfe of all Schismes and abhominable heresies Others are so much displeased that they become Atheists and care not much for any Religion though of both they doo rather fauour the Poperie A third sort there be which did runne and now stand still and wonder they knowe not whether they were best to goe backe or forward Their loue and zeale is decayed and readie vtterly to be quenched It is wonderfull that there should be such blindnes in men and want of wisedome to consider rightly of all causes and effects The Scriptures are cleere that light is come into the world and men loue darknesse more then light because their works be euill And what followeth heerevpon because they receyue not the loue of the truth that they might be saued God doth send them strong delusion to beleeue lyes that they may be damned 2. Thess 2. It is the heauie iudgement of God vppon the wicked world that Satan is let loose to seduce and leade into error Men are worthie of such a plague and it doth come vppon them to the full for they be not able now to discerne the truth but do reproch and blaspheme it seeking the disgrace of such as do bring it Moreouer the Scriptures do shewe that God hath an other purpose in sending strong delusion and the efficacie of error and that is touching his elect for they be clogged with the fleshe slowe and dull to search out the truth they be readie to leane to their owne wisedome and seeke not vnto God When Schismes and Heresies arise it doth awaken them causeth them to search more diligently yea to seeke vnto God and to depend wholly vppon him for light and instruction It causeth them to feare and tremble in humilitie and to make precious account of the truth when they haue once found it seeing the Deuill laboureth so mightely to depriue them of it by quenching the light I heare sayth S. Paule that there be Schismes among ye and I do in part beleeue it for there must be Heresies that such as are approued may be made manifest 1. Cor. 11. When we see it come to passe that through the malice and craft of the Deuill and his instruments such confusion doth ouerspread all let vs not loue the Gospell the worse let vs not blaspheme it but knowe it standeth vs vpon to be more carefull The blessed Apostles themselues had to encounter with Heretikes and false Apostles and full cunningly did Satan winde in himselfe in their dayes When they were taken away what troups of Heretikes did he send foorth what blasphemies and detestable furies did he vtter and spread by them how were all the auncient Doctors and holy Fathers in the Churches set on worke to confute them and to defend the true Christian people from infection Why then should we nowe be daunted or why should it be any reproch to the holy Doctrine now more then of old that the Diuell where any light is shewed doth followe it by and by at the heeles to worke disgrace Let the ministers of Gods Word looke diligently to theyr flockes and teach them the wholesome pure Doctrine and the way of Sanctification Let true zeale spring afresh which nowe suffreth great contempt because there is a mad bedlem risen vp which nameth her selfe by her name There be diuers which cry out against zeale very naughtely when it is most certayne no man can haue ouermuch godly zeale especially in these dayes wherein who almost hath any hote loue for the glorie of God and the saluation of his people If Christ should speake what other sentence can we looke for but that which he vttered of the Church of Laodicea Reuel 3. Thou art neyther hote nor cold But let vs come to the matter in hand A breefe sum of the profession of the Brownists _1 WE seeke aboue all things the peace and protection of the most high and the kingdome of Christ Iesus our Lord. 2 We seeke and fully purpose to worship God aright as he hath commaunded in his holy worde 3 We seeke the fellowship and communion of his faithfull and obedient seruants and together with them to enter couenant with the Lord. And by the direction of his holy spirite to proceed to a godly free and right choise of ministers and other officers by him ordained to the seruice of his Church 4 We seeke to establish and obey the ordinances and lawes of our Sauiour Christ left by his last will and testament to the gouerning and guiding of his Church without altering changing innouating wresting or leauing out any of them that the Lord shall giuevs sight of 5 We purpose by the assistance of the Holyghost in this faith and order to leade our liues And for this faith and order to leaue our liues if such be the good will and pleasure of our heauenly Father to whom be all glory and praise for euer Amen 6 And now that our forsaking and vtter abandoning these disordered assemblies as they generally stand in England may not seeme strange or offensiue to any man that will iudge or be iudged by the worde of God we alledge affirme them hainouslye faultie and wilfullye obstinate in these foure principall transgressions 1 They worship the true God after a false manner their worship being made of the inuention of man euen of that man of sinne erronious and imposed vpon them 2 Then for that the prophane vngodly multitude without the exception of any one person are with them receiued into and reteined in the bosome and body of their Church c. 3 Then for that they haue a false and Antichristian ministery imposed vpon them retained with them and maintained by them 4 Then for that their Churches are ruled by and remaine in subiection vnto an Antichristian and vngodly gouernment cleane contrary to the institution of our Sauiour Christ G. G. 1 IN my former answer vnto these your articles which ye call A breefe sum of your profession I kept the same order in which they stand But now I begin first with your heauy accusation of the foure heinous transgressions for which ye condemne and abandon all the assemblies as they
generally stande in England and come after vnto those former articles which conteine your association wherein ye conioyne your selues and enter into couenant with God as ye say to set vp all the ordinances of Christ for I take this to bee the fittest order Your syxt article which now must be first being expressed in these words And now that our forsaking and vtter abandoning these disordered assemblies as they generally stand in England may not seeme strange or offensiue to anye man that will iudge or be iudged by the word of God we alledge and affirme them heinouslie faultie and wilfullie obstinate in these foure principall transgressions To this I answered That Elias did sée outward idolatrie practised and saw none which did mislike and therefore complained of all It was an error but whereas Gods word is imbraced and multitudes abhorre Idolatrie and labour with sorrowfull teares to bee purged from their sinnes it is an intollerable pride and presumption of men to set themselues in Gods iudgement seat and to condemne all of wilfull obstinacie Let it be shewed where euer any led by Gods spirit haue dealt in this sort and especially in charging them most falslie as shall appeare The Brownists HEre you verye vehemently charge vs with vntollerable pride presumption and intrusion into Gods iudgment seate to be voide of Gods spirite to charge and condemne you most falsely as you say shall appeare How iustly you charge vs with these crimes or discharge your selfe and your assemblies of these present transgessions vpon the scanne of your answeres shall appeare c. G. G. All such as take vpon them to iudge and condemne whole assemblies that professe the Gospell and that with slanderous accusations as you do may right well be charged with intollerable pride presumption and intrusion into Gods iudgement seate séeing the Scriptures do cleerely warrant it For he that iudgeth one man to be no true Christian which holdeth the place of a brother and laboureth to please God professing the faith soundly in all fundamentall points either for some errors in iudgement or frailties committed in life proudlye aduanceth himselfe into Gods office who alone searcheth the heart and trieth the raines of the children of men What shall we say then of those which condemne whole multitudes amongst whom there be many vnspotted with grose errors and offenses But the ground of your dooing is from hence that such as commit principall transgressions and be wilfullye obstinate in the same the word of God dooth condemne them And then yée say that the assemblies in England be heinously faulty and wilfully obstinate in foure principall transgressions Ye boldly alledge and affirme but ye make proofe neither of the transgressions nor of the wilfull obstinacie Touching the transgressions what meane ye by principall If yée vnderstand great faults and grosse errors and holde withall that there is no faith nor regeneration among those which erre grosely commit great faults ye maintaine heresie which is conuinced by infinit places and examples of the Scriptures The best that euer were did know but in part 1. Cor. 13. The godliest were regenerate but in part Rom. 7. Of the strongest it was said who can tell his errors Psal 19. and in manye things we sinne all Iam. 3. If Noah Abraham Lot Dauid Solomon Samson and other holy men greatly replenished with the holy Ghost and with faithe did sometime fall into great sinnes howe many will be the errors the diuisions the frailties and offenses among the multitude in the church where with the stronger and such as haue the greater knowledge and godlinesse there are heaped vp together multitudes of weake and such as be carnall and but babes in Christ besides hipocrites and countersait brethren If by principall transgressions ye meane onely such as be fundamentall then ye doo most falsely accuse the Church of England which holdeth not any heresie or blasphemie against any one ground or principle of the holy Christian faith Yée must then either mainteine this heresie which is that where the true faith is there can breake foorth no great faults errors and abuses or this absurd manner of spéech which afterward yée vse that all errors and deformities in religion be heresies blasphemies and abhominations or els confesse that with intollerable pride presumption and intrusion into Gods iudgement seate yée haue taken vpon yée to iudge and condemne whole assemblies which professe the faith of Christ sincerely in all fundamentall points among whom there be many particular persons which study earnestly to please God mourning for their owne sinnes and are like iust Lot 2. Pet. ◠vexed and tormented to behold the wickednesse of others And now touching wilfull obstinacie how will yée prooue that to be in all the assemblies and in all members of the assemblies of England If ye say there be apparant transgressions in which they continue and therefore they be wilfully obstinate and so to be vtterly abandoned I answer that your conclusion doth not follow because the continuance in all sorts of errors and offenses in such as professe the faith doth not warrant men vtterly to cast them out as Heathen but where after admonition and conuiction the censure of the Church is despised The rule of discipline giuen by our Sauiour Christ maketh this verye cléere If thy brother sinne against thée tell him of it betwéene him and thée alone If he heare thée thou hast wunne thy brother if he heare thée not take one or two with thee that by the mouth of two or thrée witnesses euery word may be confirmed If he heare not them tell it to the Church if he heare not the Church let him be as an Heathen or as a Publican Math. 18. We sée that priuate members may not vtterly abandon and cast foorth any one brother that is one which professeth the true faith and for his profession hath the place and dignitie of a Christian nor iudge him so wilfully obstinate that he must be accounted as an Heathen vntill the Church haue so iudged and cast him foorth The same orderly course and rule of discipline is to be obserued in admonishing accusing conuincing condemning and vtter abandoning any particuler assembly which hath the dignity of a Christian church and doth offend so gréeuously and shew such obstinacie that it deserueth so heauy a censure In a particular Church there be errors and sinnes I will not saye in many but in all in as much as euery one hath his blindnesse and corruption erreth and sinneth continuallye one waye or other From hence it commeth that of necessitie there be alwaies in the Church diuersities of opinions discord diuision and dissention with many corruptions and abuses For if it be most manifest that the learnedest and godliest that liueth doth carrie with him his errors defects and corruptions what shal we looke for where the multitude is of learned vnlearned strong and weake altogether how innumerable will the frailties and corruptions now among all be
blasphemous collects which we vse in the Sacrament and all the hereticall collects of the booke doo trouble yée very sore and weary yée to repeat But if it pleased God I would ye were as weary of lying and slaundering as ye should be in séeking in all the collects of the booke if yée were bound to séeke and to finde I will not say some faultes séeing all things framed by the best men may haue imperfections and faults but some blasphemies or heresies If yée haue any regard at all what ye say gather your wits together consider what is blasphemie and what is heresie and then note the collect where it is and what it is There shall neuer any man be able to prooue that the Church of England dooth tollerate much lesse defend either blasphemie or heresie Yet you as if your words were true as the Gospell clap your wings and crowe saying but this candle may not be lighted least the people should sée into the abhominabl◠ingredients which you their Antichristian ministers doo giue them or rather sell them in the whore of Babilons cuppe All this is but your foule toong which is no way so eloquent as in rowling out slaunderous accusation of blasphemies heresies and abhominations with such like Moreouer whereas the case standeth thus in the church of England that there is controuersie about the Booke and that one part dooth approoue all things in the same as good and alowable or at least as tollerable the other condemne certaine things as corruptions and such as néede reformation I would know how ye could abandon all the assemblyes to this ye make a double answer first that vsing a part they do homage to the whole This is a foolish answer void of all reason for can we not praise the good things in a man but we shall allowe his faultes and imperfections Your second answer is this Neither can the cunningest of ye all make the best part of it other then a péece of Swines flesh an abhomination to the Lord. Who could imagin that such a frensie might take hold of any that in mad furie they should not spare after a sort to strike at God and to blaspheme that which is most holy for ye knowe right well that there is in the booke of Common Prayer much of the sacred Canonicall Scripture there is the Lords prayer the tenne Commaundements with many other partes and sentences there be the articles of the Christian faith are all these become Swines flesh an abhomination to the Lorde Let not simple men wonder that ye are bold to proclaime all the Ministers of the Gospell within this land to be the marked seruants of Antichrist when ye dare presume to set your stincking brand of pitch vpon the most holy things of God Ye will héere cry out of iniurie and say that ye estéeme all those parcels of the sacred Canonicall Scriptures in thēselues to be holy and pure What is it then which turneth them into Swines flesh and maketh them an abhomination to the Lord is it because they be bound together and make one booke with the hereticall Collects then take you héede least being in prison and fettred with heretikes ye be turned also into Heretikes If ye say it is our abuse which turneth so holy things into Swines flesh I aunswere that the abuse of holy things is abhominable but the things themselues remaine vndefiled and ye must remember that we deale touching the partes of the booke but abuse is no part thereof When ye say the best part thereof is no other then a péece of Swines flesh it can not be transferred from the partes vnto the abuses If it were graunted vnto ye which yet is to be denied as most fantasticall that all read prayer offred vp vnto God as a sacrifice is Idolatrie neuerthelesse your saying is wicked and blasphemous seeing that the reading is not any part of the booke neither doth it peruert or defile the things themselues which are read Thus your first accusation that we worship the true God after a false manner is with false sclaunder and furious outrage of spéech crying out of Idolatrie blasphemies and abhominations when as ye can shewe no one ground of the holy Religion and worship of God which is not holden sound and entire among vs only ye rippe vp corruptions and spots in Ceremonies orders and circumstances which touch not the foundation but are such as men may erre in and yet be Gods déere children and true woorshippers The Brow Iohn 4. 23. 24. God is a Spirit and must be worshipped in spirit and truth The reasons why wee disalow of read prayer in stead of spirituall prayers that though they may be read for meditation as any other mens writs yet is it Idolatry to offer vp to God such manner of sacrifices eyther priuately or in publique assemblyes 1 No apocripha must be brought into the publique assemblyes for there only the liuely voyce of Gods owne graces of the word and the spirit must be heard in the publique assemblyes And more lawfull is it to vse Homelyes then reade prayers vnto God 2 To do any thing in the worship of God without the testimonie of his word is sinne but there is no ground in the Scripture for such manner of praying as hauing no witnesse of the word whether God be pleased with them or no. 3 Admitte that it were a thing indifferent as we call it for the forme of prayer which is but a mockery to call reading in stead of spirituall calling on God to be but altering the forme or chaunging the manner whereas in deede it is changing the worke of the Spirit into an Image or Idoll Yet is it a bondage and breaking of that libertie which Christ hath purchased for vs and therefore most detestable 4 Because true prayer must be of faith and knowledge vttered with the hart and liuely voyce vnto God I am perswaded it is presumptuous ignorance to bring a booke to speake for vs such things as we could not otherwise vtter in Gods sight 5 To worship the true God after another manner then he hath taught is Idolatry but he hath commaunded vs to come vnto him being heauy loden with contrite hearts yea to cry out vnto him in the griefe of our soule yea and as S. Paule sayth The Spirit helpeth our infirmities with groning and sighing that can not be expressed and how dare we then being a dead tree vnto God to stand reading of the same in stead of faithfull petitions quenching the Spirit 6 We must striue in prayer with continuing with feruency without wauering which we can not doo vppon a booke 7 We must call vppon God in prayer at all times as the necessities of the time requireth not making a babling of many things whereof we haue not any present necessitie but stinted seruice cannot be so applyed so it is but a babling of vaine repetitions 8 All the deuises of Antichrist though it were otherwise lawfull not
taught his holy Prophets and seruants to vtter in their prayers and that this is the reason why there be so many prayers prescribed in the booke of the Psalmes and in other bookes of the Scriptures that whatsoeuer thing befall a man wherein he is in the feruent affection of his heart to pray vnto the Lord if he haue in memorie the spéeches which holy men in such distresse vttered it is a great help vnto him if not he may help his memory with a booke To this you reply that touching the vse of sentences and phrases of scripture you could easily consent but that ye perceiue I would not agrée with ye in certaine points the first that this is required only at the hands of Gods children with promise to be heard and accepted I wonder with what eyes ye can sée that I would not agrée with ye in this thing I put ye out of doubt I hold assuredly that none haue promise to be heard and accepted but Gods children though they vse neuer so much the sentences of Scripture in their prayers The first hinderance of your consent is remoued The second is that ye sée I would not agrée with ye that the same spirit doth now teach Gods childrē to pray which taught the Prophets holy men in other ages I professe vnto ye that I hold it a wicked opinion to deny that the same spirit doth nowe teach Gods children to pray which taught the Prophets c. and so the second let is remoued In déede héere you and I dissent that I hold that as our faith is wrought by the word of God so is it nourished and quickned vnto prayer and euery good work by the same and that the holy Ghost hath not only taught matters by the Prophets Apostles but also spéeches and phrases sit for to vtter y e same And you hold that because the same spirit now teacheth to pray which taught the Prophets Apostles that either we may not or we néede not vse their spéeches The third stop remaineth which is that I take it God should be delighted with words and sentences You greatly mistake it and do but cauill for I shewed my minde not that God would regard words sentences but we should be holpen and comforted by them Thus the third and last hinderance is also remoued and now you may consent that in our prayers we may vse the prescript formes sentences and phrases of the word of God To my next wordes where I sayd the reason why there be so many prayers prescribed in the booke of the Psalmes is that whatsoeuer distresse befall a man c. you reply yée thinke I halt greatly that our question being about Idolatrous leiturgies I séeke to shrowd my selfe vnder the vse of Canonicall scripture Indéed this would be a learned question whether idolatrous leiturgies be idolatrie or whether it be not idolatry to pray an idolatrous praier who would looke for so childish a shift you know our question is about the reading of a praier when one prayeth And if it be not idolatry to vse the praiers of the scriptures euen in their prescript forme then all read praier offred to God as a sacrifice is not idolatrie I reason thus it is not idolatry to pray the Lords praier or any other prescript forme deliuered in the Canonicall scriptures therefore it is no idolatry to vse a prescript forme of praier which is framed after the rules of true praier as to aske of God alone through the onely mediation of his sonne and for no matters but such as he hath promised to giue Yée say it is not true doctrine that those Psalmes and Scriptures were written that we should vse in our praiers the words there set downe Your reason is because there be other vses I doo confesse there be other vses but that might yet be a speciall reason why there be so many praiers prescribed Then yée say yée do not disalow the speaking according to the word of God but that we might not affect so much the phrases of spéech as the true féeling of our wants He that hath not the féeling of his wants in praier but affecteth phrases is but an hypocrite But ye are in a vaine opinion if ye thinke the vse of the phrases and sentences of scripture being fitly applied is any hinderance either to the féeling or opening our wants because where skill or memorie faileth I would haue them vse the helpe of a booke I am you feare papistically affected vnto words and sentences I haue already shewed that this is not to affect the words and sentences but the instruction the support and quickning which our faith receiueth by those words sentences And this doctrine is not as you charge it disagréeing from the counsell of the Holy ghost which willeth vs to continue in praier to striue in praier nor contrarie to Dauid which said O my soule c nor to Paul who teacheth that the spirit helpeth our infirmities and maketh request for vs. But your doctrine which saith we must continue in prayer therfore we may not vse such helps the spirit dooth helpe our infirmities and maketh request for vs therefore we may not be holpen by the praiers or by the words of the holy scripture is phantasticall for the Holy ghost doth helpe our infirmities and teach vs to pray by the written word You thinke it were hypocriticall worshipping of God to take helpe by a booke when we know not what to aske If a man know not what to aske he shall be able to vnderstand little by the booke But a man may know what he should aske and yet not so well able to expresse the same without helpe both for memory and feruencie Stinted praiers yée say are as Cushions for idle papists hypocrites and Atheists I graunt that such people doo abuse all the best things shall the godly therefore be debarred from the vse I doo teach that whether a man of himselfe pray without a booke or vpon a booke if he pray not in spirit with faith he dooth but offer the sacrifice of fooles his praier is abhominable Therfore it is but your lauish spéech when ye say I giue libertie to the lame sacrifices on the contrary if a man pray in faith vpon a booke or without a booke it is true praier and such as God heareth God will haue no strange fire put vpon his Altar say you I graunt it is so but praiers framed by the rules of scripture and offered vp in faith are not strange fire Yée wish all men to take héed of this craftie doctrine and I wish all men not to be to hastie in receiuing new phantasticall opinions Your answer vnto those two Psalmes which I noted were giuen as a prescript forme of praier to be vsed of the Church and the forme of blessing prescribed to the Préests to blesse the people withall Num. 6 is more then friuolous For touching the first which is 92 appointed for the
Sabaoth yée graunt it was at their méeting to magnifie the praises of God many other Psalmes But yée demaund what this maketh for stinted leiturgies papisticall and erronious imposed c. I say it maketh nothing at all for that which is papisticall and erronious But it prooueth that all read praier is not idolatrie and that it is no stinting of the spirit to vse a prescript forme of praier These fantasies of yours are first confuted thereby Then next I argue thus If I may vse a whole praier of the scripture and no idolatrie then a praier that is composed by the rules of the scriptures may be vsed and no idolatrie You deny that the argument drawne from the vse of the Psalmes dooth follow because praiers composed by men are not equall to the Canonicall scripture and so shut out all praiers if yée marke well what yée say that are framed by the Preacher For let them be holy and good yet yée may not set them as equall with the Canonicall scriptures Againe yée deny the argument by affirming that singing of Psalmes was no part of praier but onely for instruction and meditation ye take vpon ye to prooue this a little after and when I come to that ye shall haue answer The Psalm 102. ye say was not a praier of the Church because it is said O Lord heare my prayer and not O Lord heare our prayer a poore shift when vsually the church speaketh of her selfe in the singular number Touching the blessing ye say that forme of words was not to tie them to vse those words but after that manner which is manifestly false Touching the orders of singers appointed by Dauid I alledged it to no such end as you séeme to drawe it vnto But that in singing the Psalmes they did read them vpon the booke Héer now ye do not onely deny that singing of psalmes was any part of praier but also ye will prooue it by the testimony of S. Paul to the Ephesians and to the Collofs where he exhorteth thē to speake vnto themselues in psalmes hymnes and spirituall songs It is a foule audacitie contrary to the manifest word of truth to affirme that the Psalmes were not sunge to God séeing that not onely the speeches be directed in a multitude of places vnto him but also the Holy-ghost doth call vpon men in this wise Sing vnto God sing a new song vnto him sing praises vnto the Lorde But beside this you go further for in both places by you cited ye leaue out the latter part of the sentence which is that they should sing vnto the Lorde with grace in their hearts Let the reader peruse the places and iudge what kinde of tricke this is It is most cléere that they did reade the Psalmes vpon the booke when they did sing them It is also out of controuersie that they did sing them to the Lord vnlesse we will deny the flat word of the Holy-ghost and also affirme that albeit the spéech be directed to God yet they did not in singing speake vnto him It cannot be denied but that many of the Psalmes be full of petitions Also praise is a part of prayer and a spirituall sacrifice this was offered vp to God in reading vpon the booke for it is saide Sing praises to the Lorde therefore I conclude that read prayer hath warrant by the word and the reading dooth not make it idolatrie or contrarie to spirituall praier Héere yée complaine againe that this argument dooth not follow because praiers composed by men are not to be matched with the Canonicall scriptures I haue answered this poore stale shift already that the praiers composed by men are no further lawfull then they be framed by the rules of Gods word for prayer Thus haue I not as you charge me laid aside the question to make new questions but haue disprooued that your olde question by shewing that reading the praier which is godly dooth not make it contrary vnto spirituall praier nor idolatry Argu. 3. We may not in the worship of God receiue any tradition which dooth bring our liberty into bondage Read Prayer vpon commaundement in the assemblies is a tradition that dooth bring our libertye into bondage Therefore read prayer c. To the assumption of this argument I answered at the first which I particularly rehearsed how can yée then with any shew of truth say my words import a deniall of the Antecedents assumption and all My words are these The third argument saith that the forme of praier is a bondage and breaking our libertie with c. The prooues which I bring do onely ouerthrow the assumption for I did and doo acknowledge the proposition which you say my words import a deniall of I would wish yée to vse more simplicitie I say it is vngodlye and néere vnto blasphemy to affirme that prescript forme of prayer is a tradition bringing our libertie into bondage and a changing the worke of the spirit into an idoll My reason was and is that the Lord by Moyses prescribed a forme of blessing which the Préests should vse Nomb. 6. The Prophets as in the Psalmes prescribed many formes of prayses and prayers to be vsed of the Church Our Sauiour Iesus Christ prescribed a forme and sayd when yée pray say Our Father c. If the verie reading or vsing the prescript forme commaunded were a bondage breaking Christian libertie or a changing the worke of the Spirit into an idoll then the Lord God Moyses the Prophets and our Sauiour Christ are charged with a great fault Your reply is with some roughnesse of spéech which I omitte because it is but your fashion But for proofe that read prayer is mans inuention and thrust vpon the Church by constraint ye say England knoweth by wofull experience There hath béene I graunt in the Church of England variance about some matters to be read which are commaunded in the Leiturgie but not about the commaunding a prescript forme of prayer to be vsed for therein our Church doth agrée with all godly Churches that a prescript forme of publike prayers is conuenient yea the reformed Churches haue and do practise the same Héere therefore I would wishe the Reader to obserue that you Brownists doe not only condemne the Church of England but all the reformed Churches whatsoeuer and can be none other but méere Donatists For héere in this your third argument ye affirme that prescript forme of prayer commaunded is the changing the worke of the spirit into an idoll a tradition breaking Christian libertie and therefore most detestable In your fift Argument ye say it is a dead letter which doth quench the spirit But all reformed Churches doo by commaundement receyue and vse prescript forme of prayers Consider then what sentence yee haue giuen against all the visible Churches of our time and of former ages for it will come to passe that as the Donatists tooke themselues to be the only true Church in earth so must you
Brownists of necessitie if your spéeches be weighed séeing all Churches haue and doo things which you affirme to be most detestable idolatry but let the matter come into question to be debated among the Churches and you will be found Anabaptists for imagining such a Christian libertie and fréedome in the Church that nothing is to be receyued which is imposed by commaundement Then ye say that it breaketh our libertie S. Paul proueth most plainely to the Galathians and Colossians I pray ye then that we may sée such plaine proofe which as yet none but your selues can espy note the sentences that will prooue the matter You take it there is no warrant to set foorth any prescript forme of prayer because Christ hath prescribed a forme Ye thinke I might more safely reason thus Christ hath prescribed a forme of prayer therefore neyther Pope Byshop or Prelate ought to impose any other vpon Gods children vntill they can shewe some warrant from Gods word so to do I am fully of your minde that none ought to impose any other forme vntill they can shewe warrant from Gods word But nowe marke how the Argument will followe Moyses the Prophets and our Lord Iesus gaue prescript formes of prayer and praysing God to be vsed by the Church therefore the reading of a prescript forme of prayer when one prayeth or offreth vp the sacrifice of prayse to God doth not change the worke of the Spirit into an idoll nor is not a breaking Christian libertie nor idolatrie for the holie Scripture is farre from appointing any idolatrous thing Then I reason further that if the Prophets and our Sauiour gaue prescript formes to be vsed the Church may take order to sée them vsed And from hence it doth followe that the Church may impose prescript forme of godlie prayers which are framed aright If any thinke this a strange consequence let them consider that the Lords prayer in generall conteyneth in it matter touching the substance and summe of all prayers which haue béene made or are to be made aright The Psalmes and other prayers in the Scriptures doo expresse particulars with sundrie sentences and phrases most fitte to expresse the same Nowe the Church hath power and authoritie not onely to expound these prayers but also to applye them vnto euerie seuerall vse and necessitye This I adde withall that the Church hath no authoritye to bring in any one thing in prayer which is not conteyned in those prayers of Gods word but when the prayers be composed and framed of nothing but the doctrine of the Scriptures and after the rules of true prayer nothing is brought in which God hath not commaunded Lay aside therefore all your shiftes touching Apocrypha mens writings and inequalitie with Canonicall Scriptures and bring your Arguments against the prescript forme and the reading to prooue that they make a prayer holie in it selfe to become abhominable and contrarie vnto spirituall prayer That yee say our Sauiour neuer vsed the words of the Lords prayer when he prayed neyther commaunded his Disciples to say ouer these words neyther doo we reade that the Apostles did euer vse or enforced others to vse certayne words c. ye speake vntruly for the Disciples desired him to teach them to pray as Iohn taught his disciples to pray and he commaundeth when yée pray say thus Our Father which art in heauen hallowed be thy name c. Luke 11. and S. Mathew an Apostle with S. Luke the Euangelist hath deliuered the same to the whole Church if we reade not any where that they did vse the Lords prayer or commaunded others to vse it Will ye reason thus we do not reade that the Apostles or the Church in their time did baptize Infants therefore Infants were not baptized or will ye reason thus we neuer read that the Apostles did pray eyther before or after they preached therefore they did not your argument is the very same with these two former yet from hence ye will néeds conclude y t we will impose vpon whole Churches certaine words euen our own words stinting the spirit of God I haue alreadie shewed that the Church hath not authoritie to bring any forme of prayer into the assemblies but such as is agréeable to the rules appointed for prayer by the word of God And where ye call it a stinting of the Spirit I aunswere that the Spirit of God is not stinted but some men are furthered by prescript formes their infirmities requiring such an eye as I haue shewed before Argum. 4. Because true prayer must be of faith vttered with heart and liuely voyce it is presumptuous ignorance to bring a booke to speake for vs c. Argum. 5. To worship the true God after an other manner then he hath taught is Idolatrie But he hath commaunded vs to come vnto him heauie laden with contrite hearts c. How dare we then bring a dead letter vnto God to stand reading of the same in stead of faithfull petitions quenching the spirit Argum. 6. We must striue in prayer with continuance c. therefore not vpon a booke These thrée I ioyned together as hauing no waight Ye say I answere by playne contradiction without Scripture or proofe In déede you quote Scripture to prooue those things which are not doubted of as that true prayer must be of faith vttered with hart that to worship God after an other manner then he hath taught is idolatrie that we must striue in prayer with continuance But what scripture do ye bring to prooue that it is presumptuous ignorance to vse the help of a booke that those which reade vpon a booke come not with faith and contrite hearts c. but stand reading a dead letter which quencheth the Spirit and that a booke is no helpe for continuance in prayer what Scripture I say bring yee to prooue any of these is not my bare denyall as good as your bare affirmation and in this farre better that I haue before proued the vse of reading by y e word of God Dauid say you would prayse the Lord with hart and doyce therefore not vpon a booke S. Paule would pray with the spirit and with vnderstanding therefore not vpon a booke Dauid and Paule had not so much néed of the booke as other men But whē they will other to sing prayses to God as in Psalmes Himnes and spirituall songs did they not send them to the booke or to the prescript formes wherein others might praise God together with them although they binde not men alwaies to the booke Then yée adde a reason why praier read cannot be true praier which is that in reading we fetch the matter from the booke which mooueth the heart In true praier we fetch the matter from the heart which causeth the mouth to speake as I beléeued and therefore I spake This is a most ridiculous vanitie for tell me this when we bring foorth in true praier matter from the heart which causeth the mouth to speake
hath not the heart béene first mooued with the word of faith why may not the heart be mooued againe with hearing or reading the word and so vtter true praier the heart is mooued when one heareth the praier of the minister and presently sendeth forth praiers together with him Do ye imagine that the heart cannot both be mooued and pray at the same instant Is it not possible for one to pray in singing a Psalme Argu. 7. We must pray as necessitie requireth But stinted praiers cannot bee as necessitie requireth Therefore stinted prayers c. To this I answered approouing the proposition and in the assumption I did distinguish of matters to be praied for as that there be things necessarie to be praied for at all times and of all men of these a prescript forme may be vsed at all méetings of the Church There be matters not at all times néedfull to be praied for touching these there can be no prescript forme to be vsed continually yea some things fall out so rare that it were hard for as it is a fault to omit that which néedeth continually and of all men to be praied for so is it a grose babling to pray for things whereof there is no néed And if yée obserue the prescript praiers of all Churches yée shall find the regard of these two things that nothing necessary be omitted y t no praier be for such things as fall out sildome but they are limited to the time And further that which falleth out beside the prescript formes the ministers of the word are to supply And in the Church of England the Preachers are not limitted touching the matters of their praiers But if I meane by the things which be necessary to be prayed for at all times the Sacraments or any such thinges as Christ hath set foorth in his word wee should thinke our Sauiour Christ you say to haue forgotten himselfe that when he did commaund them to preach and baptize that he did not prescribe some forme of wordes for their praiers before their doctrine and Sacraments To this I aunswer I doo not holde that for the administration of the worde and Sacramentes it is of necessitie there should bee a forme of praier prescribed for the Minister may conceiue the prayers at the administration of the Sacraments as well as at the preaching of the worde But prescript forme is for conueniencie Neither am I of the minde that one precise forme is of necessitie Therefore yée reason verye fondlye in saying wee might thinke our Sauiour forgat himselfe that he did not prescribe a forme of wordes for their prayers before their doctrine and Sacramentes Your nexte wordes that then I must further saye that all things necessarye in the worship of GOD are not conteined in the Canonicall Scriptures and so euerye waye vpholde the Papists are euen as farre wide For all things necessarye and conuenient in Gods worshippe bee conteined in the Canonicall Scriptures But are you ignorant of this that there be many thinges conteyned in the Scriptures which are not in particular expressed but to bee gathered from the generall groundes and rules of doctrine What if one should obiect vnto yée there is no commaundement nor example of the Apostles in the scriptures for anye prayer to bee made at the Preaching of the worde and administration of Sacraments Therefore it is not conteined in the Scriptures that there should bee anye and so a thing not necessarye Would yée not flie to this that although it bee not expressed by anye commaundement that there should bee such prayers yet is it to bee gathered out of the doctrine conteined in the Scriptures How grosse are yée then in saying that this dooth vpholde the Papists But yée saye it were well I set downe what it is that may bee fitte at all times and for all persons to craue I maruaile anye should be so babling as to propound such a matter making doubt For can yée be ignorant that going through the whole Lords praier and opening the particulars there is no one petition but almost all branches of it are necessary to bee craued at all publike méetings and of all persons When will there bee a time and an assemblie in which it shall not bee fitte for all to make supplication that the name of the Lorde may bee sanctified that they may receiue the giftes and graces of the Holy-ghost to imbrace the true light of the Gospell to increase in knowlege faith and repentance to praye for Princes for the whole Church and for the ouerthrowe of Christes enimies to haue grace to obey and to walke worthy of the Gospell To craue all benefites for our necessary sustentation and the pardon of our sinnes with deliuerance from the deuill They bee all conteined in the Lordes praier but wee as children néede to haue them particularly expressed in that manner which may best helpe and guide vs. And touching praiers at the Sacraments they may verye well be the same séeing the thinges doo euer remaine the same which we are then to craue Vnlesse yée will maintaine that there bee thinges in administration of Sacraments at sometime to be prayed for and not at other Then so farre as prescript forme of prayer dooth fullye and fitlye expresse our néede it is no babling and so this your argument dooth not condemne it Read prayers were deuised by Antichrist and maintaine superstition and an idol ministerie Therefore read praiers are not tollerable c. Antichrist deuised manye blasphemous wicked prayers But to say that the reading or following a prescript forme of praier was his deuice is most false for there were leiturgies in the Church of olde before Antichrist was set in his throne And moreouer the prescript formes deliuered in the scriptures to be vsed and which were vsed and practised by the Church shewe that the thing is allowed by God Yée say I haue confessed that I neuer read in the scriptures any warrant to reade praiers vnto God and then it must néedes follow that it is antichristian I say you know that yée doo falsifie my spéech For I said and haue prooued that it is great audacitie to affirme that there is no warrant in Gods word for prescript forme of praier But I doo not remember that euer I read in the scriptures that God dooth commaund a man to reade the praier vpon the booke My reason is rendered that God dooth commend such diligence in all his seruants as to haue in memorie c. Will ye gather thus it is not expressely commaunded therefore there is no warrant it is not expresly commaunded that euer I read that the Minister shal make praier before and after his sermon Will yée charge me héerevpon that I say there is no warrant for it in the word There would sundrye inconueniences growe for want of prescript forme of publike praiers I did onely mention this that euery frantike spirit of which sort there may bee some in the Ministrie will not onely
ouercome Then yée turne your selues to those poore soules as yée terme thē whom we like miserable Physicians séeke to cure and your Counsell you giue them I doo allow it for it is the same in effect if you could sée that I gaue them before I would to God the people did follow it we should not then haue one Brownist The Deuill counterfaiting Christs voice in hereticall schismatikes should not be able to allure and call away the shéepe from their shéepeheards Now remaineth the last point onely that I shew some reason to prooue our Ministery to be of Christ The ministery of the Gospell which bringeth the worde of faith and reconciliation betwéene God and the worlde is the true ministerie of Christ for the Deuil and Antichrist ordeine no such ministerie Nowe the ministerie of the Church of England doth bring no word nor doctrine but the sacred scriptures It preacheth faith in God through Christ and the doctrine of repentance deliuering the holy sacraments as seales to confirme the same Let all the schismatikes in the world barke against it and say we haue no word nor Sacraments yet this is the holy word God so loued the world that hee gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting It may be sayde that many ministers in England doo not nor cannot preach the Gospell how then is their ministery the ministery of reconciliation Héere note that as we must distinguish betwéene the ministery and the man himselfe which is the minister for the man may be of the Deuill and yet his ministery of God so must we also distinguish betwéene the function it selfe and the execution of the same For when one is called to bee a minister of the Gospell which is able and dooth not preach the defect is not in the function but in his negligence about the execution Likewise when the office or function is layd vpō him that cannot preach the function it selfe is entyre the defect is in the execution thereof through his disabilitie I say therfore that the Ministerie of England is the Ministerie of the Gospell though some doo not and some cannot Preach Then further such as haue the calling and ordination of the Church haue the Ministerie of Christ for it is giuen to the Church to haue power to call and ordeine Ministers Now if the Church doo falt and breake either by error or negligence in some rules which are to be obserued about this calling and ordinatiō yet the power is not disanulled nor the function destroyed vnlesse we will hold that where there is transgression either of ignorance or otherwise the whole is ouerthrowne and so conclude that there is no praier nor worship of God nor any true seruice doone vnto him vnder heauen because all is with errors and faults In England the Ministers haue their calling and ordination by the Church of God For that people which hath forsaken heresies and false worship and imbraced the doctrine of the Gospell hath in it the true Church which hath the power And the Ministers intrude not themselues but haue the power giuen them by the hands of the Bishops who doo it not by their owne authoritie nor by any authoritie from Antichrist but as committed to their trust by publike authoritie Moreouer that is the Ministerie of God which is to bring men to the faith and to build vp the body of Christ The Ministerie of England is to none other end For the whole drift the whole scope and burthen laid vpon them is to féede with wholsome doctrine and to guide in the waye of godlinesse the shéepe of Christ walking before them in godlye conuersation The Brownist will not take himselfe héere conuinced but will say these causes are but pretended and are not in truth I will therefore now reason from the effect together with that which is properly adioyned to the Ministerie of Christ That Ministerie with the execution whereof there is ioyned the effectuall grace power blessing and operation of the Holy-ghost to the true conuersion of mens soules is not a Ministerie of the Deuill nor of Antichtist nor commeth not in the life and power of the beast but is indeed the true Ministerie of Christ I thinke the Brownists will not be so beastly as to affyrme that the grace and operation of the holy Ghost to the conuersion of mens soules is ioyned to that and worketh by that which is of the Deuill and commeth in the life and power of Antichrist Then it remayneth only to shewe that there hath béene and is this grace and worke in the execution of our function If the Brownists will deny that euer they felt that maiestie and power in the preaching which can not be in the words of man but only in that word which is sharper then any two edged sword and pierceth so déepe as to be a discerner of the thoughts and secret intents Or if they will denie that euer they haue béene driuen by it vnto hatred sorrowe and remorse for sinne and raysed vp with comfort and hope of forgiuenesse and with the promises of eternall glorie Yet vnto many other which by it are conuerted vnto the Lord in déede which vnto feare and trembling doo féele the power and swéetnesse of the liuely word it may be sayd as S. Paule speaketh to the Corinths for when his aduersaries did denie him to be an Apostle the Corinths by his Ministerie were begotten in Christ wherevpon he sayth If I be not an Apostle vnto others yet am I vnto you for you are the seale of mine Apostleship in the Lord 1. Cor. 9. ver 2. Euen so if the Ministery of Englād be not the Ministery of Christ vnto others yet you can not doubt of it your faith your repentance your ioy in the Lord are the seale of it You can not but sée and knowe that they be vile blasphemous wretches which beare ye in hand that it is not the word of God nor the grace of his spirit which worketh in ye but the power of the Deuill and the spirit of Antichrist You knowe it is the direct way which the Deuill taketh by his ministers to bring in flat Atheisme to disgrace and throwe downe the credite of the ministerie But doth it not make against the Ministerie of England that many of the Brownists confesse they haue béene greatly moued at sometimes with the power of the preaching and at the administration of the Sacraments for may it not bée sayd héerevpon that it is but a deceyuable shewe of grace and power for if it had béene in truth it would haue continued I answer it is sufficient to proue the Ministerie and that the power of the holy Ghost goeth with it when men haue bin so moued although they do not continue séeing the reprobate do féele the power and taste the swéetnes of the word for a time Hebr. 6. He that hath therefore felt the power of God in his soule by the
to enquire out and to reuew the lawes of GOD and stirre vppe all the Subiects vnto more diligent and carefull kéeping of the same goeth also verye currant among manye Whereas indéede it denieth a great parte of that power which GOD hath giuen to Princes For shall not the Christian Magistrate driue the negligent to heare the worde Preached shall hee not punish the wicked despisers blasphemers Heretikes Schismatikes Idolators and such like And howe can this bee doone but by lawes made and established Yet Browne the roote of this heresie who hath by his writings seduced the rest dooth make verye great shewe in this matter The kingdome of Christe is spirituall and not set vp by the arme of flesh and blood but by the Holy-ghost The Subiects of Christe come willinglye of theyr owne accorde and not by compulsion None of all the godlye Kinges durst compell any to the worship of God And that all the Kings of Iuda which did reforme religion did it by a spirituall power as being figures of Christ Indéed the kingdome of God is spirituall all the power of Kings in the world cannot conuert one soule vnto Christe that is doone by the Holy-ghoste through the liuelye worde of faithe Neuerthelesse the ciuill power is an outwarde meane to driue men to heare the Gospell preached and to obey the discipline Christes subiects are franke and willing so farre as his holye spirite and word haue wrought and haue power in them to subdue and bring vnder euery high thing which exalteth it selfe against God but before men bee conuerted compulsion euen with penalties is a meane to bring them to that whereby this regeneration is wrought after conuersion to God there remaineth still a great lumpe of corruption which is to be kept in and bridled with some force I will make the matter cléere by the chastisment which the Scripture willeth Parents to vse to their children A father hath a sonne which is dissolute and proud whom he cannot reclaime by anye instruction or exhortation He correcteth him with stripes and forceth him to heare the word of God diligentlye being preached It pleaseth God so to blesse this indeuour of the Father that his Sonne is conuerted and dooth become a right godlye man Shall we saye he is none of Christes subiects because at the first he came not willingly The King is the Father of all his Subiects and by fatherly correction laboureth to bring them to goodnesse And where Browne saith that none of the Kings of Iuda durst compell their Subiects to the worship of God it is most false For beside the punishment of death mentioned in the dayes of Asa It is said statlye that Iosias compelled them to worship the Lorde God of their Fathers 2. Chron. 34. The Hebrew worde is Iagnabed which is he bound them or made them serue And finallye where Browne faith the Kings of Iuda did reforme religion by a spirituall power as figures of Christ it is absurd and false First séeing they did that which Christ himselfe did not for hee neuer reformed the state of religion Had they a spirituall power to reforme and to establish religion because they were figures and so did breake downe and roote out false worship and Christ himselfe who then should haue had all the power did not meddle that way Was not the high Préest as worthy to bee deposed as he whome Solomon did depose Were there not horrible abuses among the Préestes the Scribes and Pharisies which hee did but Preach against Againe will Browne be so foolish as to imagine that the kings of Iuda set bodily penalties by a spirituall power It is as cléere as may bee that they reformed by that ciuill Kinglye power which God gaue them Cyrus the King of Persia who made the Decrée for the building of the Temple in Ierusalem Ezra 1. was no figure of Christ Iehu King of Israel who destroyed the Temple the Idols and the Priestes of Baal 2. Kings 10. was no figure of Christ I conclude therefore that the wickednesse of Browne and of Brownists is great in thys poynt when they in thys manner abridge the power of Princes spoyle the Churche of her comfortable ayde and protection and thrust forward priuate men to take vppon them that which God hath not called them vnto And I doo intreate all Godly Christians and warne them in the name of our Lord Iesus Christ that they looke to these holie rules of Gods Word First with all humilitie modestie subiection and lowlinesse of mynde to kéepe themselues within the boundes and limits of theyr calling studying to be quiet and to doo theyr owne businesse 1. Thess 4. vers 11. Then that they turne not the holie Religion of GOD or the profession thereof into questions bitter disputations wrath contentions and vayne-glorious boasting but that in practise they followe after Righteousnesse Faith Loue and Peace with those that call vppon the Lord out of a pure heart 2. Timoth. 2. vers 22. Finally not in rigour and presumption to iudge to condemne and to treaddowne But with mercie with pittye and compassion to supporte the weake Gal. 6. This is the plaine straight paued and holye waye of GOD and whosoeuer maketh account of saluation let them take héede they bee not drawne out of it into crooked by wayes and into myrie flowes by presumptuous Heretikes and Schismatikes FINIS Faultes escaped Page 18. line 16. for being a dead trée reade bring a dead letter Page 25. line 13. for Béez reade Bréez Page 72. line 35. for prebyterie reade presbyterie Page 75. line 5. for man reade men Page 86. line 11. for bend reade bond AT LONDON Printed by Iohn VVindet for Toby Cooke and are to be sold at his shop in Paules Churchyard at the signe of the Tygers head 1590. 1. Timoth. 〈…〉 ath 4. 〈…〉 al. 51. 〈…〉 ath 3. 〈…〉 s. 17. â—â—gum 1. G. G. G. G. G. G. G. G. G. G.