the true faith of Christ these Scriptures prove Deut. 18.18.19 Heb. 3 1-6 Mat. 6.24 Luk. 10.27 Rom. 6.16 Col. 2.8.19.20.21.22.23 2 Thes 1.8 2.3.12 Ioh. 3.36 Ier. 4.18 That your Churches coÌ„stitution is such I have proved in another treatise both by the Scriptures and your owne writings viz In a treatise of the Ministery of the Church of England Pag 30-35 4. Your Church forbiddeth Mariage Meats Of which the Apostle saith expressely it is a departing from the faith of Christ and therefore Fundamentall See 1 Tim. 4.1.2.3 Col. 2 8-23 And before Pag. 137. 140. 5. Your Church persisteth and persecuteth such as refuse to worship the beast and his image or to receyve his marke in the forhead or hand That this bringeth damnation and is Fundamentall against the coÌ„mandements of God and faith of Iesus see Rev. 14.9.10.11.12 17 1-6 18.2.3.4.5 2. Thes 2 3-12 Exod. 20 4.5 That it is your case appeareth by your Hierarchy Leitourgy confusion of people Courts Canons Dispensations Licences Suspensions Excommunications c. practised mainteined and yeelded vnto by your Church Ministers and people framed also according to the image and fashion of the Romish Apostasy Which your selves confesse to be that Beast spoken of in the Revelation 6. Together with these remember also the particulars which I noted before concerning this point Pag. 22. 31. 60. 63. 73. 94. 103. 114. 122. 126. 129. 133. In which places you may mynd divers the like with further proof thereof And so for the present let this suffice till we see what your next Reply can bring against it The Scriptures alledged against you what man of conscience knowing your estate durst ever open his mouth to say they were abused or misapplyed When the Corinthians did but neglect to excommunicate one wicked man from among them the Apostle fitlie alledged this saying A little leaven leaveneth the whole lumpe 1 Cor. 5.6 How is it then abused when we applie it to your estate which swarmeth with so manie knowen wicked men and yet hath not the power of Christ to cast out any one from among you That I say nothing of the other infinite corruptions among you towched before Pag. 63. c. But in deed if these Scriptures be in anie respect not fitlie applyed it is in this that your corruptioÌ„s are so many and so abominable as you had need of far sharper corasives and other more deadfull sentences of Scripture to be applyed to your estate Such as these be If any man worship the Beast and his image and receive his marke in his forhead or on his hand the same shall drink of the vvine of the vvrath of God c. Rev. 14.9.10.11 They that receive not the love of the truth that they might be saved God vvill send them strong delusion to beleeve lyes that they may be damned c. 2 Thes 2.10 11.12 He that obeyeth not the Sonne shall not see life but the vvrath of God abideth on him Ioh. 3.36 To them that are contentious and disobey the truth and obey vnrighteousnes shal be indignation and vvrath tribulation and anguish vpon the soule of every man that doth evill Rom. 2.8.9 Those myne ennemyes saith Christ vvhich vvould not that I should reigne over them bring hither and slay them before me Luk. 19.27 I protest to every man that heareth the vvords of this book if any man shall adde vnto these things God shall adde vnto him the plagues that are writteÌ„ in this book And if any man shall diminish of the words of the book of this prophecy God shall take away his part out of the book of life c. Rev. 22.18.19 And marke these clauses well If any man vvorship If any man adde If any man take away The soule of every man I protest to every man c. None is excepted Let everie man therefore mynd your estate betymes to deliver his soule from the fierce wrath of God Your estate I say wherein there are so manie things added and so manie things taken away from the ordinance of Christ And those also marks of the Beast even a multitude of abominations derived from Antichrist that sonne of perdition And will you yet perswade men that this is but some taint of evill in a Christian Can you put no difference between the sinnes and infirmityes of Christians walking in the faith and the impietyes of Antichrist and doctrines of Divels making departure from it Know you not that even †Luk. 22.24 Rom. 7.23 Gal. 2.11.12.13.14 Iam. 3 2. 1 Ioh. 1.8.10 the Apostles themselves were subiect to the former and yet were wholy free from the latter Or are you growen so presumptuous against the holy Ghost as what it directlie teacheth to be * 1 Tim. 4.1.3 Rev. 17.4.5 2 Thes 2.3 doctrines of Divels fornications and abominations of the vvhore of Babylon Apostasy of Antichrist the man of sinne that you dare say is but as the taint of evill in a ChristiaÌ„ Belike you would have vs see this very Prophecy fulfilled in your self viz that you are led vvith the Spirit of error and have your conscience seared vvith an hote iron 1 Tim. 4.1.2 Otherwise how could you thus lewdly speak lyes in hypocrisy if you were guided by the spirit of truth and made any conscience of that you say But yet further to shew that you have gotten the very habit of falshood you shame not to call that a vvicked sclaunder which all the world may see is most true For proof whereof compare but your Replyes here with the Iesuites Notes vpon 1 Tim. 4. Thus they write Rhem. Teâ—â— on 1 Tim. 4. first in their marginall notes We see plainly by these vvords such abstinence onely to be disallovved as condemneth the creatures of God to be naught by nature and creation Then in their Annotations following they labour to prove that here the Apostle speaketh of the Manichees Encratites Marcionists c. Towching whom they say They thought that Mariage vvas of Sathan and coÌ„demned divers creatures as things by nature and creation polluted and abominable And then they adde Lo these vvere the Hereticks and their heresyes vvhich S. Paul here prophecyeth of that forbid mariage and meats as you have heard c. These are their owne words And thus they labour in vaine as D. Fulk in his aunswer tels them to post over the crime from themselves to the old Hereticks vvho vvith as good reason might post it of from one to another the Manichees to the Tacianists and the Tacianists to the Manichees c. Now let the Reader well mynd your Replyes in this place and compare them with this dealing of the Papists and then let him judge how you are sclandered with a matter of truth when I sayd you runne into the Papists tents and fight vvith their vveapons to shift of the evidence of this Scripture against you by posting it over from your selves to the Hereticks of old Martion Tatianus c. But
3.12.15 amōgst many other which plainly proveth Ansvver that many errors so they be not of obstinacy may be built by a Christian vpon the fundation Christ Iesus yet be a true Christian still For which see further Maister Iacobs answer in pag. 192. Againe there are errors simply fundamētall which of their owne nature cleane abolish frō Christ such are the errors of the Arians concerning the Deitie of Christ of the Anabaptists concerning his humanitie of the Papists cōcerning Iustification by workes praying to trusting in Saincts and such like which directly raze the very foundation But that any one or all of the errors in the churches of Englād are of this force as you would seem to hold by all your 9. Reasons is most impious and vngodly to affirme And as Maister Iacob very well noteth in his answer to every one of them You therby overthrow the Martyrs in Queene Maries dayes from being christians who held the very same corruptions in their ministery worship c. which is now held in England But say you the Martyrs saw ne further Then you confesse against your selves that our errors doe not simply abolish from Christ as you every where affirme most vngodly especially in defence of your 7. Reason But that if men in these things see no further they are in the same estate with the Martyrs Now if you would have your Reasons hold you must prove the churches of England all conuicted in conscience which I hope you will not go about to doe Thus much concerning the nature of our errors whether they be of obstinacie or against the fundation directly which is the Second note I desier to be observed The Aunswer This second note of his is as foolish as frivolous as contumelions as the former See it here in his chaunging of the question between vs in his lessening of theyr corruptions in his mismatching of things vnequall in his abusing our difference of judgement and reviling off vs in his perverting the Scriptures and example of the Martyrs c. The Question between vs is not as he pretendeth but thus First concerning them VVhether the good doctrines of the Church of England being joyned together vvith theyr Antichristian errors and corruptions do make theyr Assemblyes and people in that estate to be true Churches and Christians Then concerning vs VVhether notvvithstanding the good doctrines professed in theyr Church vve may and ought to separate from theyr Antichristian Ministery vvorship confusion c. That thus the question standeth between vs themselves cannot deny though they seek to alter and turne from it here and every where Therefore do we also desier thee good Reader to mynd it well and not to be carryed away with the view of theyr good doctrines alone from the question and matter in hand but alway to have an especiall regard therevnto Notwithstanding if the question were as here he pretendeth perthen both his owne and all Mr Iacobs defence of the Church of England is even thus also quite ouerthrowen For now it appeareth that both of them do vnderstand theyr Argument following as if it were thus propounded Whatsoever is sufficient to make a particular man a true Christian and in state of salvation that is sufficient to make a company so gathered together to be a true Church Mr Iacobs Argument as it is novv vnderstood by themselves notwithstanding the multitude of errors and corruptions retayned among them But the whole doctrine as it is publikly professed and practised by Law in England is sufficient to make a particular man a true Christian and in state of salvation viz. such a one as in simplicity of heart beleveth and embraceth it And the publik Assemblyes of England are in theyr estate companyes so gathered together that is they do in simplicity of heart so beleev and embrace Therefore it is sufficient to make the publik Assemblyes of England true Churches notwithstanding the multitude of theyr errors and corruptions The Argument then being thus propounded as by this note of his it must needs be marke I pray you what followeth herevpon 1. That as it hath ben propounded hitherto it concludeth not the Question but is lame both in the Proposition and Assumption as I have noted more particularly hereafter Pag. 4. 10. 12. 13. 93. 97. 99. 106. 2. That in theyr estate we must mynd not theyr good doctrines alone but theyr errors and corruptions withall Of which there is never a word in all theyr Argument See it Pag. 3 4. 63. 171. 172. 3. That the falsehood both of the Proposition and Assumption is now so manifest as the very propounding of them thus is sufficient to refute them But for this also see further Pag. 5. 11. 12. 13. Now to speak here but of the latter braunch of the Assumption onely let them tell vs iff themselues think theyr Assemblyes and members thereof do in simplicity of heart beleev and practise the good doctrines of theyr Church Nay will they say that the Prelates the chief officers and pillars of theyr Church do so embrace them Not to speak of the many thousands of theyr Church who do not so much as know the doctrines of truth retayned and 〈◊〉 them So far are they from professing and practising them in syncerity And yet are they aswell as the best members of theyr Church partakers of theyr Sacraments Ministers Governours copartners of theyr Worship Assemblyes procedings c. 4. Finally mynd that the Argument and Replyes following speak of the profession and practise of all theyr Assemblyes and members thereof as they stand according to Law Pag. 3.6 But here he speaketh onely of such among them as do in simplicity of heart beleev and embrace theyr good doctrines and therefore neyther of all theyr Assemblyes nor of all the members of them See then here how insufficiently they have reasoned and how deceitfully they have dealt all this while Besides the question being of a visible Church he speaketh onely of such as may belong to the invisible Which is not to the poynt in controversy For the profession and practise according to Law spoken of in the Argument may be knowen and discerned of men the simplicity of the heart here spoken of God onely kooweth Thus with wynding in and out they have lost both the question and themselves too I feare if they returne not in tyme and with simplicity of heart vnto the Lord. The nature and force of theyr corruptions derived from Antichrist the deadly enemy of Iesus Christ is purposely handled in the discourse following in the 1. 2. 3. 6. 7. and 9. Reasons The Apostle saith that even * 1. Tim. 4.1.2.3 the forbidding of Meats and Mariage is a departing from the faith Mr Beza speaking particularly of the Church of England and but of fower or five off theyr corruptions viz plurality of benefices licences of Non-residency licences to marry and to eat flesh saith that ‡ Bez. Epist 8 the Antichristian Church hath not
sinnes not to rest in any of his vnrighteousnes neyther to towch any vncleane thing at all 2 Thes 2 3-12 vvith Rev. 18.4.5.6 Isa 52.11 2 Cor. 6.17 Yea in that very * Iudg. 2.3 Scripture which is here quoted by himself the Angel of the Lord joyneth with thorne to their sides destruction by there Gods that is by their worship and religion But they hope God vvill in tyme abolish them And so do we have too Yet we must remember that the Scripture sayth this abolition of them shal be by the Spirit of the Lords mouth a I 〈◊〉 of his Gospell in the testimony of his servants 2 Thes 2 8. Rev. 12.11 14.6.7.8.12 It is not then the yeelding vnto them but the witnessing against them by which we can hope it faith for the abolishment of them Neyther do we doubt but they being thus discovered God will also stirre vp the hearts of Kings and Rulers of the earth as already in part he hath begun to hate that whore of Babylon with her abominations and to make her desolate and naked Rev 17 16. Yet too before they come to do this they have given theyr power and authority to the Beast aÌ„d have also fought but not prevayled against the Lambe Iesus Christ and them that are on his side his called and chosen and faithfull witnesses Rev. 17.13.14 Therefore dare not we runne into theyr extremityes to allow eyther by word or deed the corruptions of Antichrist that Man of sinne to receyve in our forehead or hand the print of his Nauie or marke of his ordinances to pursue to death the witnesses of Christ or any way to approve thereof c. But we wayte the appoynted tyme of the Lord for the full abolition and redresse of all these impietyes And in the meanetyme through the grace of Christ we witnes against them Yet being both thankfull to God for any truth they hold and sory also that with it they joyne the abominations of the Man of sinne and do so set a wall between the Lord and themselues 2 Thes 2.3 Rev. 17.5 Ezech. 43.8 Where he sayth they hold most excellent truths and doctrines of salvation as soundly as any Church vpoÌ„ the face of the earth albeit by this it might seem they have very yll neighbours and for so large comparison due proof also may well be desired yet for the present I will but aske how this speach of his agreeth with the testimony of others among them men of far riper iudgement and better discerning who have testifyed of theyr estate and published that * DemoÌ„stration in the Preface to the Reader Albeit many nations vvhich have renounced the vvhore of Rome are heynously sinfull against the glorious Maiesty of Iesus Christ yet there is none in the vvorld so far out of square as is England in retayning the Popish Hierarchy first coyned in the mystery of iniquity and that filthy sinke of the Canon Lavv vvhich vvas first invented and patched together for the confirmation and increasing of the Kingdome of Antichrist Also that with them “ Mr Gilbyes book Pa. 29 many religions are mixed together off Christ and Antichrist of God and the Divell That †Letter to Mr Hooker Pag. 4 vnder the shevv of inveighing against Puritanes the chiefest poynts of Popish blasphemy are many tymes and in many places by divers meâ— not obscurely broached both in Sermons and in VVriting That ♣ 2 Ad non to Parliam Pag 6. although some truth be taught by some Preachers yet no Preacher may vvithout great daunger of the Lavves vtter all the truth coÌ„prised in the book of God * Ibid. That theyr ovvne Iniunctions Articles Canons c. may not be broken or offended against but vvith more danger then to offend against the Bible That ‡ Ibid. the Bible must haue no further scope then by these it is assigned That * Demonstr in the Prefa to the Gover they give leave to a man to be any thing sauing a sound Christian That †Admon to Parliam Pag 21. theyr publik Baptisme is fâ—ll of childish and superstitious toyes That “ Mr Gibâ—yes book Pag. 2. they eat not the Lords supper but play a pageant of theyr ovvne to blynd the people and keep them still in superstition to make the silly soules beleev that they have an English Masse and so put no difference betvvixt truth and falsehood betvvixt Christ and Antichrist betvvixt God and the Divell Thus do the best of them professe and testify of theyr estate Shall we then think as D.B. would perswade that there is not any Church vpon the face of the earth vvhich doth more soundly retayne the truth and doctrine of saluation God forbid Or doth he meane as Mr Hooker a rare conceyted man of the Prelates crew speaketh of the Church of Rome ♣ Hookers Ecclesiast Policy Book 3. Pag. 130. that it doth still constantly persist in mayne parts of the Christian truth and is of the family of Iesus Christ Yea * Ibid. Book 5. Pag. 188. that it is doe vnto her to be held and reputed a part of the house of God and a limme of the visible Church of Christ If such be D. B. his meaning here for theyr Church yet this doth but verify the Proverbe which sayth As is the Mother so is the daughter Ezech. 16.44 But no matter so long as he can with an hard forehead pretend that theyr errors do not simply ouerthrovv the truth neyther are held of obstinacy but are also for the most part off great controversy and disputation among the learned Yet marke that he saith for the most part Of them all belike he will not speak it Or if he should might he not likewise plead for the holding or intertayning agayne of Auricular Confession Seven Sacraments Setting vp off candels Reservation of the Sacrament Denying of the Cup to the common people Images in Temples for ornament or remembrance Monks Fryers Nunnes c. Or will not the Lutherans when they are driven to a straite thus alledge for themselves Yea doth not * P. Maâ—t Loc. com Epist ad Pereg Lond. Pag. 1128. c 〈◊〉 against whom Peter Martyr did therefore write very sharpely thus plead for the very Anabaptists And will not Hooker think you pretend as much for his Romish Bethal Or doth he it not in deed when he sayth even of Transubstantiation ‡ Hoâ—k Ecclesiast pol. book 5. Pag. 1â—6 that it is a thing vvhich no vvay can eyther further or hinder vs hovvsoever it stand And “ Ibid. Pag. 186. that the very thing vvhich separateth vtterly and cutâ—eth of cleane from the visible Curch of Christ is playne apostasy direct deny all vtter rejection of the VVHOLE ChristiaÌ„ faith as far as the Sonne is professedly different from infidelity Now compare with this also Mr Iacobs Replyes following Pag. 57. 101. 105. 109. 141. 156. 192. And see if theyr plea for the
Auricular confession such like greeuous errors And yet notwithstāding dyed constantly for the truthes they saw some for one and some for another as God made manifest vnto them But may we now therefore so professe and practise in these things as they did Or if we should were their ignorance and errors a sufficient defence for vs Yet thus would you beare vs in hand Furthermore tell vs if M. Latimer and others did not forsake the Prelacy and functions they had before time received And Maister Ridley at his death repent that he had ben so earnest for the remnants of Popery in his time retained Besides who knoweth not that when M. Cranmer Ridley Latimer c. died Martyrs for the truth of Christ they neither had them selves nor ioyned in spirituall communion with such as had the Prelacy and Ministery now pleaded for And not that onely but were members of that persecuted Church in Queene Maries dayes which was seperated from the rest of the Land as from the world and ioyned in covenaunt by voluntary profession to obey the truth of Christ and to witnes against the abominations of Antichrist As they also did vnto death in the truth they saw though otherwise being but as it were in the twylight of the Gospell they had their wants and errors Yet who is so blind or besotted as not to see that their errors may not be our rules neither can be our warrant but rather that we ought after their example faithfully to stand in and for whatsoever trueth God revealeth vnto vs by his word And that otherwise those holy Martyrs shall rise in iudgment against all such as either withhould the trueth in vnrighteousnesse or in any respect refuse to walke therein Finally seeing GOD hath given vs “ Psal 119.105.128 Gal. 1.8.9 6.16 Deut. 12.32 Rev. 22.18.19.20 his vvord to be the light of our feete and rule of our liues and religion What meane you to lead vs from it to the aberrations of any men whatsoever Should not ‡ Esa 8.19 all people enquier at God or would you have vs go from the liuing to the dead From God and his word to men and their errors This doubtlesse is that wherevnto you would bring vs and whereby you mislead your favorites as will yet further appeare by that which followeth For what say you next Secondly you tell vs and wish it to be noted as we also do That Christes ordinances be of two sortes either written or vnwritten the first necessarie the second arbitrary the first touching doctrine that is touching faith and the inward opinion onely These say you are writtten The second touching outward orders in the Church and all outward governement and ceremonies These you say are not written but arbitrary at the appointment of the Church and Magistrate Thus you say you hold and practise and thinke no Scripture is against it For aunswer hereof First we aske what Scripture you have for it Secōdly we alledg against it these Scriptures and the like 1 Tim. 3.15 5. chap. 6.13.14 Tit. 1.5 c. Act. 1.3 2.40 c. 6. chap. 14.23 15. chap. 19.9 20.7.17.28 Rom. 12.6.7.8 Ephe. 4.11.12 1 Thes 5.12.13.14 Phil. 1.1.5 Heb. 3.1.2.3 13.17 Iam. 5.14 1 Pet. 5.1.2.3.4 1 Cor. 4.17 5. ◠11. 12. 14. Chap. and 16.1.2 Gal. 6.1.6 2 Thes 3.6.12.14.15 Mat. 18.15.16.17 28.18.19.20 Thirdly let it be observed that your self here graunt and cannot deny but all the outvvard gouernement and ceremonies of your Church are invented and arbitrary at the pleasure of man and not vvritten in the vvord of God Wherevpon it followeth that they are none of Christes and therefore not to be ioyned to at all Fourthly see how neare you are driven that are glad to run back into the Papists tentes where yet you know there is no succour Before you pleaded possession time out of mind now you tell vs of ordināces vnwritten c. Are not these meere popish shiftes even the old worne arguments of Antiquity and Vnvvritten verities so often and so much stood vpon by the Papists Alas that you should plead to be true Christians and yet thus openly take part with Antichrist What shall we say to these things Surely God is iust and wil verifie his word That they which receiue not the loue of the trueth 2 Thes 2.10.11.12 that they may be saued he vvill send them strong delusion to beleeue lyes that they may be damned Fifthly you make the ordinances touching outward gouernement and ceremonies to be no matters of faith neither vvritten at all This is very strange divinity And thus I shew it It is an ordinance not only concerning the inward but also the outward governemēt of the Church that Christ is Lord and King thereof Is it therefore no matter of faith It concerneth the outward governemēt vvhether the Pope be vnder Christ head of the Church or no Doth it not therefore concerne faith Publique prayer preaching of the vvord and hearing of it preached administration and receiuing of the Sacraments are matters cōcerning the outward gouernement and orders of the Church Doe they not therefore touch fayth Admonition and excommunication concerne also the outward governement of the Church Do they not therefore concerne faith Finally by this Divinitie the Sacraments of Baptisme and of the Lords supper being Ceremonies shall with you be no matters of faith at all Yet here you stay not but adde moreover That the outward orders gouernement and ceremonies of the Church be arbitrarie at the appointment of the Church and Magistrate not vvritten nor certaine c. Wherevpon it followeth that it is not certen nor taught in the Scriptures but arbitrarie at the Churches and Magistrates pleasure Whether Christ or the Pope of Rome or Canterbury be head and Archbishop of the Church of God 2. Whether Iewes onely of the Tribe of Leui may now minister the holy things of God in his Church 3. Whether Christ hath given any giftes and set any Offices in his Church for the Ministery and guidance thereof 4. Whether prayer must be in a knowen or vnknowen toung 5. Whether the teaching and ruling Elders be to be had and honored 6. Whether the Church may excomunitate 7. Whether the Popes or any other Prelates excommunicatiō be to be regarded 8. Whether there be two or three or seauen Sacraments 9. Whether the Passeouer Circumcision and other Ceremonies and Sacrifices of the Lavv be now to be vsed 10. Whether the Heathenish sacrifices and vvorship be to be ioyned withall 11. Whether creame oyle salt spittle crossing and coniuring may be vsed in Baptisme 12. Whether the bread onely and not the cup is to be given to the lay people as you cal them 13. Whether holy water holy ashes holy palmes and such like be of the holy things of the Church 14. Whether the Iewish and the Popish Vestments Fasts and holy dayes are to be observed And a
notwithstaÌ„ding God saveth some LutheraÌ„s Anabaptists Papists erring in the points aforesaid If you denie it let vs have a sound aunswer to that profession of the Papists touching Christs Mediation which by themselves is mentioned in their Annotations vpon the new Testament where they professe that they hold * Rhemâ—â— Annot. vpon 1 Tim. 2.5 Christ by nature to be truely both God and man to be that one eternall Priest and Redeemer which by his sacrifice and death vpon the crosse hath reconciled vs to God and payed his bloud as a ful and sufficient raunsome for all our sinnes himself without need of any redemption never subiect to possibility of sinning againe to be the singular Advocate and Patrone of mankind that by himself alone and by his owne merites procureth all grace and mercy to mankind in the sight of his Father none making any intercession for him nor giuing any grace of force to his prayers but he to all none asking or obteyning eyther grace in this life or glory in the next but by him This doe even the Papists professe which you are well to mind Now though with it they hold divers fundamentall errors as in that and other their writings may be seen by which the multitude of them is turned out of the way of truth and salvation yet doubt I not but by this faith God hath saved some of them and mo at the first creping in of that Churches apostasie then since who in simplicity so beleev as is here set downe never hearing of the other opinions to be errors nor withstanding any truth revealed vnto them Now of the LutheraÌ„s and Anabaptists I hope so much the better as they hold mo truths and fewer errors then the Papists But to let those alone what say you to such of the Fathers of the Greek Church as held Freewill an errour which ‡ D. VVhiâ— book pa. 83. your selves teach and have published to be fundamentall and of it self damnable Or rather what say you to the Israelites in Egypt who though they were * Exod. 4.22.23 Gods church yet sinned in points by your owne account fundamentall even with ‡ Ezech. 20.6.7.9 the Idols of Egypt Will you say they were all condemned Either therefore we must discerne between the errors themselves what they are in their owne nature being so considered and between the persons holding them of ignorance and weaknes what mercy God may shew them in Christ or els you will coÌ„demne all of every Church wheresoever any fundamentall errors have crept in being through ignorance generallie received and so inwrap the Martyrs in like condemnation with their persecutors To give instance but of Iohn Hus it cannot be denied but he and they who martyred him agreed both in one touching the Masse transubstantiation c. Yet was Hus a faithfull witnes of Christ in the truth he saw and his adversaries vassals of Antichrist that sonne of perdition This I trust will suffice for the present to cleare the Martyrs of that vniust condemnation which you insinuate against them Now vpon this occasion note also that not onely some who erre in fundameÌ„tall points may be saved as is proved alreadie but ‡ 1 Cor. 6.9.10 some who erre not in any fundamentall point as you take it yet shall perish notwithstanding But of this see more hereafter in the handling of the 7. Reason following Further where I said that when Mr. Cranmer Ridley Latimer c. dyed Martyrs for the truth of Christ they neither had themselves nor joyned in communion with such as had the Prelacy and Ministerie now pleaded for You insult greatly as if I spake knowen falshoods But stay a while Maister Iacob and see if it be not your self that make no conscience of vntruths First why ‡ Pag. 36. left you out those wordes of mine when they dyed Did you perceive that these words make the case plaine and witnes the truth with me against your assertion Or know you not that all the Martyrs then were first excoÌ„municate out of that Church and if they were Ministers degraded also from their Ministerie afore they were put to death Must it not needs then be true which I sayd that when they dyed they neither had nor ioyned in communion with such as had the Prelacy and Ministery now pleaded for Yea say not the Martyrs themselves and the book of Acts and MonumeÌ„ts as much To name but one Laurence Saunders when the Bishop of London had disgraded him said vnto him ‡ Act. and Mon. edit 5. p. 1301. â— I thank God I am none of your Church And this was the case of them al being likewise dealt with as that book witnesseth Your Exception that Mr. Cranmer and Mr. Ridley stood vpon their right to their Bishopricks is of no waight against that I sayd It is not vnknowen that men do often stand against the vniust dealing of their adversaries in such things as notwithstanding they are willing inough to leave Whether it were so or not with them God knoweth Of this I am sure that where I spake of their not hauing you do in your Reply in steed thereof speak of renouncing And so you change my speach Which is not good though it be your vsuall dealing But yet by this appeareth that you can prove no vntruth in my speach howsoever you pretend and would gladly do it For if you could what needed you so alter and pervert the sence of my wordes And for my self if I had meant that Mr. Cranmer and Mr. Ridley had renounced as you pretend I could have joyned them with others in the sentence going before where I spake of Mr. Latimers forsaking his Prelacy which your self do here confesse to be true Besides I spake of the time when they dyed Martyrs you of the time before that But now what will you say to Mr. Ridley who as the * Act. and Mon. edit 5. p. 1604. a. storie witnesseth at his degradation being bid to put on the surplus refused to do it and when they did put it vpon him with “ This vvas because he had ben a popish priest al the trinckets appertaining to the Masse did vehemently invâ—y against the Romish Bishop and all that foolish apparell calling him Antichrist and the apparell foolish and abominable yea to fond for a vice in a play This giveth more evidence of renouncing then of approving those things which before time he had liked to much Yet I denie not but even then he might be ignorant of the vnlawfulnes of the Prelacy as since that time God hath revealed it by his word and by that meanes it may be did like and stand for it more then otherwise he either ought or would have done But you say whosoever were Ministers then of the Prelates ordination they never renounced it though they dyed Maryrs If this were true and of waight you might by the same reason as well plead for the Romish Priests at this day
as for your owne You know that very many of the Martyrs were popish Priests And if there were no other proof even their degradation from that Priesthood doth testifie it You might also thus plead for retaining and allowing of Monks and Fryars because some of them have died Martyrs and yet not renounced their callings and functions This I alledged ‡ In the aunsvver to your 1. Replie to the 1 Reasō follovving heretofore but you cannot yet finde any leasure to aunswer it Yet now for that you speak here what will you say to †Act. and Mon. edit 5. p. 934. a. such as being degraded of their Ministerie received from the Prelates thanked God that they were delivered from the malignāt Church of Antichrist Did they not by this and such like speach and cariage noted in their stories declare how willingly they left both that Church Ministery worship and whatsoever belonged thereto Although through ignorance of the time they saw not some things wherein since their daies God hath given a greater light To end this point then howsoever it be for their renouncing certaine it is as their stories show that such of them as had receved Ministerie from the Prelates were before their death not only excommunicate as were the rest of the Martyrs but degraded also from the functions and Ministerie they had received So as it cannot but be as I said that when they dyed Martyrs they neither had nor ioyned with the Prelacy and Ministery now pleaded for See the * Act. and Mon. edit 5. p. 895. b. 934. a. 1361. b. 1385. a. 1604. a. storie in the degrading of Richard Bayfield Henry Forest Mr. Saunders Mr. Tailor Mr. Ridley c. Thus the bold vntruth wherewith you charge me falsly is returned iustly vpon your owne head Next after this which was in the beginning of my defence as your self have noted you come to the sixt point of my aunsvver passing by the other things which come between Is this to reply soundly Is this your worthy Confutation which your followers judge vnaunswerable What I pray may be the cause why you snatch thus here a peece and there a peece and prosecute not my aunswer in order from point to point as I gave it Is it because I handle things disorderly or passe by any thing in your Reply vnaunswered If I do show it But in deed is it not because you are not able to reply against my aunswer as it is given and therefore are glad to lay hold sometimes of one thing sometimes of another as you think you can best deale with that so you may trouble the Reader and seeme to say some thing when in deed you say nothing at all Let the Reader but well mind this Reply of yours and then judge if ever he saw anie thing more raw frivolous cōfused absurd Yet such as it is let vs see now what you say to that point of my aunswer whereof you speake next First you tell vs that where you said before the outward orders of the Church be not of the foundation simply you meant not at all of the verie foundation I see your meaning now Mr. Iacob which before I neither did nor could Sure you had need make a Commentarie vpon your Replie if you expound your words euerie where as you do here But now that you have told vs your meaning will you stand vnto it Do you indeed by not simply meane not at all Then marke what straūg assertions lurke in your writing which before we could not perceiue In one place you say * Mr Iacobs 1. Reply to the 7. Reasō following The Papists forbidding of marriage and meates if they had done no worse doth not make them departers from the faith that is not totally or as you have it in the Margent not fundamentally not simply And then you adde No more could their Hierarchy and ceremonies simply Now by your owne exposition your meaning is that none of these make them departers from the faith at all For by not simply you say you meane not at all Thus you teach most shamefull false doctrine and make the holy Ghost a liar who even “ 1 Tim. 4.1.3 for these things saith they do depart from the faith Againe you say ‡ Your 1. Reply to the 1. Reason following The doctrine Canons Articles Iniunctions and practise of your Church do not ioyne togeather Christ and Antichrist simply that is not at all by this your new coined meaning And yet in the same place you confesse they ioyne togeather Christ and some outward ceremonies and orders of Antichrist It is false then that they ioyne not Christ and Antichrist at all as by this interpretation must be your meaning And even here a little before you said †Pag. 35. to beleeue practise as your Church doth for your Church-gouernemēt rites and orders simply destroyeth no mans saluation in Christ that is by this exposition not at all But your Church so beleeveth and practiseth these things as is derogatorie both to the office of Christ the faithfulnes of the Apostles and the perfection of the Scriptures and such as do not so beleeve and practise but witnes the truth against them they imprison banish kill and thus become guiltie of innocent bloud Yet you are bold to blesse your self your whole Church and greatest persecuters in all these mischiefs affirming that thus to beleev and practise destroieth not at all any mans salvation in Christ For when you say not simply you will have vs vnderstand your meaning to be not at all Yea you take it ill because I will not see this to be your meaning But now I doubt you will be more grieved because I see it so well Yet it were better Mr. Iacob if in time you were grieved at your self for vsing such vngodly elusions to turne away the truth See you not what pesriferous doctrine your Reply by this meanes yeelds euery where Marvell not at it It is just with God to make your owne pen the publisher of your owne follie and impietie seeing you will needs plead for Antichrist against the cleare light But let vs come to examine the point it self You say the outward orders of the Church are not at all of the verie foundation What say you then to that which is written Heb. 6.1.2 Doth not the Apostle speaking there †Heb. 6.1.2 of his laying the foundation mention in particular the doctrine of Baptismes and laying on of hands besides repentance from dead vvorks and consequently from mens traditions in Gods worship How say you Do not these concerne the outward orders of the Church And doth not the Apostle reckon them with the rest there named in his laying of the foundation I could also put you in mind how it concerneth the Churches outward governemēt vvhether the Pope be head of the church or Christ only whether Circumcision be now to be observed or not c. But these and
Disciples who also were Iewes observed them not and therefore the Pharisees complained Thus you see they were not received of all the Iewes as heretofore I shewed not onelie in the Disciples but in divers other by name Pag. 84. Of whom you cannot denie but it is true They were the personall sinnes of some not the publik established Law neither generallie received and practised in that Church as I noted yours to be in your Assemblies that is of all the members thereof Neither is there anie comparison between yours and theirs as besides that which I have shewed before may appeare even by the vvaterpots here mentioned by your self Of the lawfull or vnlawfull vse whereof I need not stand to speak it being evident that they were no waie so vnlawfull or of such nature as your corruptioÌ„s are Let this then which hath ben said suffice to shew how true and pertinent my aunswers be That there is no contrariety between anie thing spoken here and in the sixt Reason following the Reader may see And that it is your self who do evill and defend it too there need no other witnes but the title and contents of your book togeather with your estate Concerning the thing which here you obiect I have proved alreadie that * Mat. 15.9 this and ‡ See before Pag. 83. other Scriptures being spoken of vaine worshippers in the true Church have ben and may be alledged much more against all vaine worship in the false Church whether it be yours or the Papists or anie other whatsoever And saie your self if the Martyrs have not both ben perswaded that the Iewes were a true Church and yet alledged this Scripture against the Papists as against a false Church Are these contrary I pray you that they need be reconciled Then do you reconcile them for the Martyrs For sure I see no need of it Chap. 9. The third Reason against Mr Iacobs Assumption aforesaid Fran. Iohnson IF the whose doctrine as it is publiquelie professed and practized by Law in England be not sufficient to make a Galatian a true Christian that should with all submit vnto Circumcision Then much lesse is it able to make him a true Christian that together with it submitteth vnto a false Ministerie Worship and Governement of the Church devised by man even the man of sinne But the first is true Therefore also the latter The consequence of the Proposition is good because Circumcision was once the holie ordinance and appointment of God himself to his Church and people whereas the Ministerie Worship and Governement aforesaid never was so but is mans device in religion even Antichrists that capitall enemie of Iesus Christ The Assumption is proved Gal 5.2.3.4 where the Apostle speaketh of them that held not onelie such trueths of the Gospell as are in that book of Articles but more then those Yet if they should withall submit to Circumcision he saith they vvere abolished from Christ Christ vvould profit them nothing H. Iacob his first Reply to the 3. Reason THis your Third Reason is from the more to the lesse negatiuely to this effect A Galatian vsing Circumcision is a likelier Christian then one of our Englâ—sh holding the Hierarchy and other traditions But a Galatian is a false Christian Ergo An English professor is much more We ansvver We denie the Assumption Galatians vvere then true Christians and their Assemblies true Churches Gal. 1.2 Therefore this Reason is nought If you obiect The Apostle saith such are abolished from Christ. That is in deed some amongst them as held Moses ceremonies necessarie absolutlie to salvation as Act. 15.1 And that †Gal. 5.3 4.5 Rom. 10.3.4 Iustification vvas by the morall vvorkes of the lavv Novv the Churches of Galatia generallie vvere not such but held the saving faith sound doubtles though manie amngest them vvere tainred vvith that infection by reason of some mischeuous teachers that vvere crept in and too vvell interteined among them Hovvbeit vvith the Church Communion vvas kept and therefore so vvith vs you ought to deale If you say vve are vvorse Christians then those grosest Galatians It is vtterly false prove it if you can and it must dravve in Maister Cranmer c. vvith vs also If you say there are many amongst vs as bad or vvorse then those vvorst Galatians you may say it but prove it you cannot Also if it vvere so yet this disgraceth it destroyeth not the Church like as hath ben sayd of the Galatians Fr. Io. his Ansvver to Mr Iacobs 1. Reply to the 3. Reason YOur first answer is that you deny the Assumption Which in plaine termes is asmuch as if you had given the holy Ghost the lye who by the Apostle Paule affirmeth it Gal. 5.2.3.4 As in the proof of the Assumption was shewed before But for the more evidence of the truth I will set this downe in a Syllogisme thus If a Galatian submitting to Circumcision though he hold all the truths of the Gospell professed in EnglaÌ„d withall yet be notwithstanding abolished from Christ and falne from grace Then is he not in this estate a true Christian But the former is true as the Apostle testifieth Gal. 5.2 3 4. Therefore also the latter And yet the former you deny that is the Assumption Therefore you give the lie to the holy Ghost who affirmeth it Next you aunswer that the Galatians vvere then true Christians and their Assemblies Churches Gal 1.2 Therefore say you this Reason is nought But you may not thus runne away with the matter and deceive your self and your simple favourers The question is not Whether any Galatians vvere true Christians or any of their Assemblies true Churches For who ever doubted of that But this is the question Whether a Galatian holding all the truths of the Gospell novv professed in England and vvithall submitting to CircuÌ„cisioÌ„ vvere in that estate a true Christian Or putting the case that there were whole Assemblies consisting of such Whether those AsseÌ„blies then in that case were by Gods word to be deemed the true Churches of Christ The Apostle testifieth and saith No You say Yea. Now whether of you two it is meet wee beleeve let all men iudge But what is it then will you say that the Apostle termeth the assemblies of the Galatians true Churches Gal. 1.2 You shew the reason your selfe the light of the truth is so cleare and manifest There were but some of the Galatians that were infected with this error of Circumcision True in deed and of such onelie is the supposition made in the case aforesaid But the Churches of Galatia generally were not such but held the saving faith sound This also is most true they being set in the way and order of Christ And therefore although there sprang vp some heretikes and schismatikes among them which is the †1 Cor. 11.19 Act. 20.30 lot and triall of the Church of God in all ages yet was there not cause to break Communion with those Assemblies but
commaundement “ Pag. 72. It is no part of my mynd to iustify them ♣ Pag. 84. Our doctrine appointeth Gods worship by Mens precepts after a sort ‡ Pag. 92. Our Hierarchy was never but nought * Mr Iacobs 2. Reply to the 6. Reason following I never intended much lesse professed to iustify our whole Ministery estate and maner of worship †His Replies to the 7. 8 Reasons We depart from and deny the faith in our Ministery c. but not totally simply fundamentally ‡ His 2. Reply to the 9. Reason I list not to medle with them I have no leasure c. Now then Mr Iacob say I not well that your Churches in this estate are spirituall Babylon And have I not made a fit comparison between it and the Caldean Babylon of old between the doctrines of truth in the one and the holy vessels in the other If the comparison be good strive no more against it but yeeld to the truth as you haue begun If it be evill convince it by Scripture whence I borrowed it as the testimonyes I alledged declare Vntill you do this which will not be in hast know that the Scriptures here cited are fitly applyed to the purpose in hand If you see it not feare least you be miserably and desperatly blynded And take heed you do not still runne on wilfully to destruction Remember what is written in Esa 6.9.10 Mat. 13.14.15 Ioh. 12 37-43 Act. 28.25.26.27 Towching the place of Ezech. 43.8 I have aunswered in the handling of the first Reason Pag. 80. For Mr Cranmer Mr Ridley c. I have also answered Pag. 40. 41. You that do so often tell vs of them if you had but so much as how of any Scripture for your estate is it like you would be silent therein Nay sure you would not spare much more to tell vs of that agayne and agayne And so let the Reader mynd it Chap. 12. The Sixt Reason against Mr Iacobs Assumption aforesaid Fr. Io. THe Samaritans those counterfeit children of Abraham Isaak and Iacob did publiquely professe that most excellent doctrine of the Messias to come the truth of which doctrine how powerfull it was to salvation the Scriptures testify Yet doeth our Saviour Christ repute them false worshippers of God because their worship was a mixt one framed after the inuentions of men and traditions of their Forefathers Therefore saith Christ vnto them Ye worship that which ye know not we worship that which we knowe for salvation is of the Iewes By which appeareth 1. That although the Samaritans professed this saving truth yet being false worshippers of God they could not truly challendge vnto themselves in such estate the benefite thereof 2. That the Iewes and they which held their faith being then the true Church and people of God to whom his Oracles were committed and to whom his Couenantes and service did appertayne Christ therefore accounted the Iewes and not the Samaritans to be the true worshippers of God and heires of salvation Iohn 4.22 compared with ver 20.25.29 and with 2 King 17.24 c. In like maner the people of these Ecclesiasticall assemblies staÌ„ding subiect to a counterfeit Ministery and worship being also commingled togeather of all sortes of people Though they professe some truthes which otherwise are available to salvation yet can not in such estate by the word of God be deemed true Christians or true Churches Neither can so standing challendge vnto themselves the benefit of those true doctrines which they professe because God hath not made his promise vnto any false Church or worshippers of him neither committed vnto any such but onely to his true Church and worshippers his service and holy things of his word prayer Sacraments Censures c. H. Iacob his 1. Reply to the 6. Reason THis your Sixt Reason is The Samaritans beleeving that Messias should come Iohn 4.25 were as neere salvation as we of England are But they were false worshippers for all that Ergo so are we for all our holy doctrines beleeved according to that Book of Articles I deny the proposition The Samaritans might know by hearsay and beleeve the Messias should come and Balaam did know it Nomb. 24.17 and the Divels doe now knovv and beleeve Iam. 2.17 Yet none of these beleeved in him It follovveth not therefore that they vvere as nigh salvation as vve of England In a vvord there is a Reason manifest These Samaritans ioyned Heathenish Idols vvith the God of Israel 2 Kiâ—g 17. Which vvholy destroyed the truth in them though they did reteyne some memoriall amongst them of Messias to come Pag. 62 Wherefore here take the Second Ansvver to the First Reason before But I vvill help you vvith an Obiection surely one fitter then all these The Israelites vnder Ieroboam at Dan and Bethell served not Pagan Idols Obiection but the true God after their ovvn deuises vvhich yet resembled the ordinances of Ierusalem 2 King 12.32 Amos. 4.4 Hovvbeit they were false worshippers onely for their false Ministery and outward false worship for all that they beleeued in the God of Ierusalem otherwise rightly Ergo so are wee of England only fot our false Ministerie and outvvard vvorship To this vvee aunsvvere also vvhat additions of deuices Ansvver and hovv grosse Idolatrie they held it appeareth not But surely it seemeth farre grosser and filthier then the vvorst is vvith vs But yet this appeareth cleerly that the conscience of euery of them euen of the simpliest must needes be conuicted that Ierusalem vvas the only place and ‡ My meaning vvas the Levites vvere not of Aarons line but the Prists onely Aarons line the only Priests Leuits Therfore they could not be indeed true vvorshippers nor vvithin the couenant nor neere to saluation vvhen they all openly rebelled and forsooke them desperatly vvhom the Lord had so expresly chosen Novv our assemblies throughout EnglaÌ„d haue not their consciences so conuicted in the Hyerarchie and Ceremonies Ergo vvee may be in the couenant vvhich they vvere not for all our corruptions Fr. Iohnson his Aunsvver to Mr Iacobs 1. Reply to the 6. Reason THis Reason as the rest you neyther propound as we did nor make aunswer directly and soundly to any part thereof Now that the nakednes of your answer and light of the truth may better appeare we will propound the Reason more plainlie in a Syllogisme thus The people and assemblies whose Ecclesiasticall constitution is such as to them in that estate the Covenantes holy things and service of God do not appertayne they can not in such constitution by the word of God be deemed true Christians or true Churches whatsoever truthes they professe besides But such is the Ecclesiasticall constitution of the people and asseÌ„blies of England as vnto them in that estate the Covenauntes holy things and service of God do not apperteyne Therefore the people and Assemblies of England can not in that coÌ„stitution by the word of
God be deemed true Christians or true Churches whatsoever truthes they professe besides The Proposition none will deny The Assumption is proved thus The people and Assemblies whose Ecclesiasticall constitution is such as they worship God after a false maner never appointed by himself nor approved in his word their constitution is such as vnto them in that estate the covenaunts holy things and service of God do not apperteine But such is the Ecclesiasticall constitution of the people and Assēblies of England as they worship God after a false maner never appointed by himself nor approved in his word Therefore the Ecclesiasticall constitution of the people and Assemblies of England is such as vnto them in that estate the Couenaunts holy things and service of God do not apperteyne The Proposition was proved by the example of the Samaritans and by Christs speach concerning them in such estate Ioh. 4. 2 King 17. wherevnto you answer nothing to any purpose save that what you say is against your self For where you graunt That the Samaritans and Balaam knew and beleeved the Messias should come yea and that the Divels know beleev there is a God and that Iesus is the Christ the holy one of God Who seeth not that most excellent truthes may be acknowledged and yet they which so professe be not therfore in their estate true Christians or true Churches to whom the Couenauntes holy things and service of God do apperteine And where next you say The Samaritans beleeved not in the Messias it will be heard for you to proove it seeing you take beleefe in Christ so as it is had in the spirituall Babylon and her daguhters and seeing also the Samaritans professed and beleeved not onely that the Messias should come but even he which is called Christ and that when he came he would declare vnto them all things In so much as when Iesus was come and had spoken but to a woman of Samaria the Scripture witnesseth that many of the Samaritans of that city beleved in him for the saying of the woman which testifyed he hath tolde me all things that ever I did Iohn 4.25.26.29.30.39 Thirdly where you say The Samaritans ioined Heathnish Idols with the God of Israell whih wholy destroyed the trueth in them By this againe it is evident even in your owne confession both that such things may be ioyned with the doctrines of trueth as in that estate they which professe those truthes can not be iudged true Christians or true Churches to whom the promises and holy things of God do belong and that therefore also the Proposition of your principall and maine Argument is not generall but of necessitie admitteth limitation So then your maine defence falleth to the ground Of which see further Pag. 5. c. Moreover in that you say The Samaritans ioyned Heathnish Idols with the God of Israell 2 King 17. If you meane that they worshipped the Idols themselves ◠King 17. sacrifycing to them and accompting them to be Gods as well as the God of Israell and so brake the First cōmaundemēt as before you affirmed in your answer to the First Reason then I take it that here againe you are deceived The scripture sayeth they worshipped and sacrifized to the Lord God of Israell So as their sinne was against the Second commaundement in that worshipping the true God See before Pag. 67. 68. they did it in and by those Images as also by other devices of their owne and traditions of their predecessours That this was their case besides that it appeareth in the chapter alledged it is most plainly testifyed 1. First by themselves in the book of Ezra where they speak to the Iewes of the captivitie that builded the Temple saying * Ezra 4.1.2 We will build with you for vve seek the Lord your God as ye do and we have sacrifyced vnto him since the tyme of Esar Haddon King of Ashur which brought vs vp hither 2. Secondly by the speach that was between Christ and the woman of Samaria Ioh. 4. where it is manifest the “ Ioh. 4.20.21 22.23.24.25.29.30 contention between the Iewes and the Samaritans was not whether onely the true God vvas to be vvorshipped but both of them agreeing in that vvhether the solemne place of his vvorship vvas in Ierusalem or in the mount of Samaria c. 3. Lastly by your owne confession when ‡ Pag. 105. you say the Israelites vnder Ieroboam at Dan and Bethel served not Pagan Idols but the true God after their ovvne devices For the Samaritans as the †2 King 17.28.32.33 Scripture testifyeth worshipped the same God and after the same maner that the Nations did vvhich vvere caried from thence Now the nations thence carried were the tenne Tribes of Israel that fel away from Iudah to Ieroboam Who likewise ♣ 1 King 12.27.28.29.30.31 with 2 King 17.32.33.40.41 feared the Lord and served their Images that is God in and by their Images As now also the Samaritans did that were come in their stead Hitherto of your answer which seemeth to concerne the Proposition of the latter Syllogisme The Assumption was shewed by this that your Assemblies being commingled togeather of all sortes of people you have also for your vvorship of God a counterfeit Ministery and service devised by man This you do rightly vnderstand as we meane it of your Hierarchie and other abominations before rehearsed Pag. 63. c. Which deceiptfully here againe you would smother vp vnder the name of ceremonies Touching which sleight of yours sufficient is said before in the handling of the First Reason But what say you now cōcerning the Assumption or proof of it Do you deny it Not so What then do you say for your counterfet Hierarchie vvorship c. Not a word but this That your assemblies in England have not their consciences conuicted in these as the people vnder Ieroboam could not but have their consciences convicted then touching their vvorship and Priesthood But first if this were so is it any just defence of your Ministery vvorship or estate that yet you see them not to to be vnlawfull as it could not be but they vnder Ieroboam saw theirs to be If this were a sufficient reason might not the grossest Papists plead likewise for their Ministery worship and estate as also the Vsurers extortioners and persecutors for themselves and their wickednes And by this reason God should not have sent Lyons among the Samaritans 2 King 17.26 because yet they knew not the maner of worshipping the God of Israell neither had their consciences convicted therein But Christ hath taught vs otherwise †Luk 12.48 that even that servant vvhich knovveth not his Maisters vvill and yet committeth things vvorthy of stripes shal be beaten though vvith fevver stripes then he that knovveth and doeth it not And of those Israelites aforesaid the Lord himself testifieth “ Hos 4.6 that they vvere destroyed for lack of
against Iesus Christ 10. They as they pretended for the liberty and service of the Israel of God vers 3.13 You as your selves do know and acknowledge many of you for * Rev. 13.16 17.4.5.6 18.3 the slaverie and abominations of the Whore of Babylon Of which see before Pag. 63. c. Now your case being thus Mr Iacob it is high tyme for you to lay it to heart and to look vnto it betymes Or if you will not yet let such among you as feare God and tremble at his word be warned by this example of Corah and his partakers that they do with speed depart from the tents of such vngodlie men and that they towch nothing of yours least they perish in all your sinnes Numb 16.26 with Rev. 18.4 Neither need you or anie among you flatter your selves in this as it seemeth you do that the punishements of sinne are not now vnder the Gospell so outward and miraculous with Gods hand from heaven as they were then vnder the Law For first this argueth the more clearenes of the word now revealed as lesse needing such outward work to be joined withall for help thereof Which is contrary to that you spake before of greater darkenes in the word for our vnderstanding and vse now then for theirs then Secondly the judgements that then came vpon them were for ensamples and are written to admonish vs vpon whom the ends of the world are come 1 Cor. 10.11 with Num. 26.10 Thirdly even since the tyme of the Gospell there are some examples in the Scripture though not so manie as in the tyme of the Law of Gods miraculous hand smiting both †Act. 5 1-11 hypocrites in the Church and ‡ Act. 13 6-11 oppugners of the truth without Which should teach all men to take heed to their wayes aswell as if there were a thousand mo besides Not to speak here of such examples as the Elclesiasticall storyes in all ages older ond later do abundantlie afford Fourthlie the lesse outward punishment is now in this life brought vpon Idolaters persecutors despisers of the truth c. the greater is reserved for them in the world to come Els the Papists and the most prophane might pretend this for themselves aswell as you And yet too In the yeare 1593. c. take heed you forget not * the great plague and famine by which God hath pleaded against England alreadie Neither do you know what other judgement he hath in store for you even in this life if you still persist in your Antichristian estate and will not be reclaymed Finally for full aunswer of all you say here read and mynd well that which is written Eccles 8.11.12.13 9.1.2.3 12.13.14 Towching the estate of Ieroboam and the Israelites compared with yours I have spoken ynough before Pag. 110. c. I wish your case were not in divers respects worse then theirs Where I said this cause hath ben made manifest to the consciences of men to the high Court of Parliament c. you graunt in this I say well If so then your self have done ill in resisting it so long But now it is well you yeeld it at length Yet behold as if you feared to yeeld to much to the truth at once you do by and by except that it is not made manifest to the consciences of all men or the most no not of them that know and feare God among you c. 1. If it be not where is the fault In the maner of conviction or in your selves That it is not in the conviction your self testify seing you graunt it is such as thereby to some mens consciēces the cause is made manifest Why then should it not be likewise to the rest if your owne blyndnes or wilfulnes through the just judgement of God were not the hindrance When Paul at Rome testifyed to the Iewes the kingdome of God c. some were perswaded with the things that were spoken but some beleeved not Act. 28.24.25 c. Had it now ben any exception of waight to have said as you do here it is made manifest to the consciences of some but not of all c. Nay the Apostle so rests telling such as were not perswaded that this came to passe through their owne wilfull blindnes and hardnes of heart by the just hand of God vpon them And to this end he alledged against them that saying of Esay the Prophet Esay 6.9.10 Which you in this case of yours may fitlie also applie vnto your selues 2. Further you can not deny but it hath to the Parliament ben made manifest Now that being gathered out of all the parts of the Land and representing the whole body thereof as I noted in my former aunswer by this is evident that the whole body of the Land have had it manifested vnto them Exod 3.16.18 Deut. 21.2.6.7.8 2 Sam. 5.1.3 1 Chron. 13.1 2.4 28.1 2. Act. 28.17 And this in such cases is sufficient yea the best course that can be taken for the generall State Of which the question is In the place before alledged we fynd that Paul judged it the best course and sufficient to call together but the chief of the Iewes and to testify his cause vnto them Act. 28.17 c. And otherwise how will you prove the Religion now mainteined among you to be the profession and consent of the whole Land Do all and every one that is member of your Assemblies so professe Nay do they so much as know what it or anie Religion is As then it stands for your profession so must it for your conviction that what is done by or to the Parliament it is reputed as done by or to the whole Land 3. The books also that are published and our testimony otherwise not onely by word and practise of vs all but as is come to passe in many even by death exise imprisonment c. are offred to all alike and knowen so to be throughout the Land If anie then be ignorant or vnconvinced it lyeth vpō themselves who either beleev not what they know or might know further if they would Ier. 9.6 But we may feare it is with you as Ieremy said that in deceit you refuse to know the Lord and his truth Beware therefore least that come vpon you which is spoken of in the Prophets Behold ye despisers and wonder and vanish away for I worke a worke in your dayes a worke which ye will not beleev if any declare it vnto you Hab. 1.5 with Act. 13.40.41 4. Finallie can you give vs a rule or instance of such conuiction as you insinuate Would you have vs go to all your parishes and Assemblies one after another yea to every Prelate and Priest man and womā old and young high and low bond and free throughout the Land and conuince them in particular If you meane so all men surelie will eyther pitty your simplicity or laugh at your follie I omit that
worship and service of God Vnto these questions and the particulers thereof for the causes aforesaid we desire your direct answer with proofes of your answers from the scriptures According to which word if you speak not as I said before so I say againe Esa 8.20 it is because there is no light in you And now to conclude where you would in the end of your writing being not able to answer our Reasons fasten vpō vs some strange passion yea meere desperatnes for separating from you and answering of you as we have done we refer it to the godly and discreet Reader to iudge by that which hath ben said on both parts whether it bee not your selves that are taken with the strange passion you speake of and driven therevnto by meer desperatnes when for to mainteyne your owne estate you will haue the scriptures to fall and exalt the Church and Magistrate above Christ himself even flesh and blood above God blessed for ever Your practise whereof see before Pag. 28. 91. 100. 105. 135. c. But for this all your vnrighteous dealing against the truth people of God we leaue you to the Lord who searcheth the heart and tryeth the raynes to giue euery man according to his wayes according to the fruite of his workes That is to them that by cōtinuance in weldoing seek glorie honor and immortalitie eternall life But vnto them that are contentious and disobey the trueth obey vnrighteousnes indignation wrath Ier. 17.10 with Rom. 2.6.7.8 H. IACOB his 2. Reply to the 9. Reason IN this your defence of the last Reason you mislike that I say it is a fallacy and you say I shew none Marke what I say Euery one of your Reasons I say every one is a very proper fallacy and an artificiall parte of Sophisterie as by my seuerall answers to them may appeare Your First Reason is called in the scholes Fallacia ab eo quod est secundum quid ad simpliciter prouing a thing to be simply by that which is but after a sort The Second is the very same The Third Fallacia equiuocationis A fallacie of Ambiguity The Fourth is the very same The Fift is petitio principij a begging of the question The Sixth the very same fallacie that was in the First and Second Reasons The Seauenth Eight and Ninth haue all the Fallacy of Equiuocation and if you will the same with that in your First Second and Sixt Reasons also Further where you say that here I graunt you the cause it is very absurd The Apostle 1 Tim. 6.3.4.5 saying separate from such hath a two fould sence Either such as teach otherwise then the trueth fundamentally and then separate wholly Or not fundamentally but erring only in poincts lesse then the foundation and theise diuersely also Either presumptuously obstinately and of a desperate conscience and then if that appeare separate from such wholy Or els erring in simplicitie of ouersight and former preiudice from such separate nor wholly but only from the very error or errors in no wise from their Christian communion and societie seeing theise are true Christians Seing therefore our corruptions of the Praelacy and Ceremonies be of these latter sort which thing hetherto you haue not nor cannot ouerthrowe withall you must vtterly ouerthrowe Mast Cranmer the rest of the Martirs their Christianitie like wise Therefore wee in England by the grace of God are still true Christians you ought so to acknowledge vs as you will answer vnto God All which you may doe yet touch no parte of our Ecclesiasticall corruptions at all to giue allowance vnto them And in all this there is no contradiction with my selfe it is but your distempered conceipt that seemeth contrarie Nither is our absolute departure from the Papists hereby anie whit impeached Wee haue iustlie forsaken them cleane because by their very professiō and doctrine wee canot esteeme them true Christians neither in case of saluatiō while they so remaine but indeed very Antichrists as the scripture proueth Which thing also if you say of vs you say falslie it is our present question and you doe not proue it nor euer can doe As for your 17. poincts of false doctrine which you most falsly lay to our chardge what haue I to doe with them I list not to meddle at this prsent but with that which wee haue in hand◠namely to iustifie that our publike booke of Articles of Religion so farre forth as that it erreth not fundamentally conteyneth sufficient to make a true Christian As it doth not Against the which hetherto you haue brought nothing worth the hearing as we haue seene After you would proue vs to be like those Iewes Act. 19.9 whom Paul separated from But without all good reason They were not so many but they were easily certified of the truth that Paul preached but how infinitly many moe are there in this land that know nothing of this controuersie 2. Secondly Paul was better able to conuince them by the scriptures and did more effectually and apparantly then you doe or can our whole Realme 3. Thirdly how many learned are there in this lande that have many probable seeming reasons alleadge them publish them for the Praelacy against you are vnanswered And yet will you say they are conuicted those infinite others depēding on them I say cōuicted aswell as those Iewes What if these speake euill of that which you hold for truth but they hold to be errors schisme Are they all yea all the land therefore abolished from Christ Might not all this at least be sayd of the whole estate of the Iewes in Christes time and after aswell yet they ceased not to bee Churches why then are you so partiall against vs Lastly you would shew Reasons why the Apostles wholy separated not from the Iewes Synagogues after Christ Act. 13.14 c. Which you will in no wise haue to serue vs. But alas for all your Exceptions against vs you haue neuer a reason but one and that is petitio principij That wee were neuer separated from the world nor set in the way order of Christ but in the confusion and defection of Antichrist whose Ministerie c. were neuer the ordinances of God c. This is but crauing the whole question And I haue refuted these quarells in a short writing hereafter following about the comparison of the Ministerie with Mariage which yet you haue no leysure to answer this whole three yeares togeather and vpwarde And further you doe not shew any vtter and apsolute separation from the whole Church of the Iewes a great while after Christ but the contrarie is seene Act. 21.23.24.26 though from some one or two synagogues they separated after full experience of their obstinate malitious resistance of the truth which we deny not Touching the Conclusion In the cōclusion of my former Reply to proue your vtter separation from vs a Paradox
Church in their Masse and Ministery as with yours in your worship and Hierarchy But further by this aunswer you yeeld that the Martyrs spake and wrote against your Church estate Which being so whether do you or we I pray you the better You in following the error of their practise Or we in receyving the truth of their testimonie And then if all that you say be graunted is it ought but this that you have the weaknes and sinne of their practise for a cloke of your standing in evill whereas we have the truth and soundnes of their iudgement for our walking in that which is good Now let others iudge which of vs follow them best and have the best interest in them And let it also be mynded that they then comming newlie out of the darknes of Poperie and being exercised also with other points of that religion neither did nor could so consider of this matter as synce their tyme in this clearer light it hath in our dayes ben discussed Lastlie if you will have this answer of yours go for currant then will I by like reason prove that you may also submit to the Popes authority and receive all the corruptions of the Romish Church And albeit that which I have alreadie said of the auncient Martyrs before be sufficient for proof hereof yet will I shew it you further thus The Protestants you know do vsually alledg against the Popes Antichristian authority and other corruptions of that Church the sayings of Bernard Beda c. Suppose now the Papists should answer as you do here This maketh stronger against you seing for all that yet they themselues refused not to yeeld to the Popes supremacy and to partake with this Church as being Christs c. What would you reply againe Either you must say as the truth is that this answer is wandring and frivolous or els you must needs confesse that by this reason of yours you may also receive the Pope and all that popery which is alreadie cast out of England and communicate therewith Which I pray God be not the issue of this your pleading for and partaking with the remnants of Antichrist yet held in your Church To that where I demaunded If it were so that the reformed Churches we our selves and the Martyrs of former tyme had given allowance of your present estate and Church-constitution what would this help you when as the word of God condemneth you c. You aunswer that those witnesses are sufficient for this that we hold a Paradox So the testimony of Man if you had it is of more force with you then the warrant of Gods word And whatsoever the Scripture saith yet to you it is a Paradox if it be gainsaid by the reformed Churches c. Blush for shame Mr Iacob and fear any more to publish such godles assertions and shameles Paradoxes All your clipping and perverting of my words will not help you Neyther your new supply of the whole Churches iudgement practise with all the auncient learned Fathers these 1300 or 1400 yeares Chrisostome Epiphanius Nazianzen Hierom Austen Ambrose c. As if they had knowen and practised the Antichristian abominations now had in your Church But when you bring proof of this your lavish speach it will then be tyme ynough to aunswer it In the meane tyme heare what Mr Tindall that faithfull Martyr sayd speaking of the Prelates and Priests in his age for their so alledging the Fathers as you do As for the holy Doctors saith he as Augustine Hierome Cyprian Chrysostomus and Bede will they not heare If they wrote any thing negligently as they were men that draw they cleane contrary to their meaning and thereof triumphe they Those Doctors knew of none authority that one Bishop should have above another neyther thought or once dreamed that ever any such should be This is Mr Tindall his speach and observation Which you may mynd I note it now for this that you may see how your Forefathers alledged the Doctors and how it stands you vpon well to mynd what proof is brought from them whether it be for this point which here he nameth or for anie other corruptions of Antichrist retayned among you Some of which I have rehearsed * before in particular Pag. 63. c. for which I will expect your proof from such antiquity as you speak of ad Kalendas Graecas in deed never And yet I know that both 1400 yeares synce and before also they began to declyne very much But Antichrist notwithstanding came not of a long tyme after to that height and impiety wherein now he is to be seen and felt both in your Church and in your mother of Rome Note also that when all is said that can be in this matter it is but a Popish shift to fly from the Scriptures to the Fathers and an impious Paradox to exalt their sayings who are knowen to have erred in manie things above the word of God which alone is the rule of truth and can not lye at all Finally you say that to try you I propound a many of questions Yet they are but seven in all In deed I think it doth and will try both you and your fellow Priests to aunswer them Such superfluous stuffe they are And have you not read too Iob. 32.3 how ‡ Iobs frends condemned him and yet could fynd no answer Apply it to your selves and your dealing with vs. But you say you would first have vs cleare this present question and our reasons thereabout Well besides that is already done the deciding of these few questions will fully and plainly do it Let others iudge if it would not And mynd you then what you have answered To shut vp all you tell vs aforehand you have no leysure to meddle further Very like so You have leysure ynough to write book after book to no purpose yet you have not so much as to aunswer a few short questions which may end all the controversie between vs. He that can not see how you would shift of the matter and yet labour to withold the truth in vnrighteousnes what doth he see The Lord open your eyes Mr Iacob that your self may see and mynd it As for others that be seduced by you and the rest of your Prophets teaching lyes let them in tyme afore it be to late apply vnto you and themselves in such estate that which is written The leaders of the people cause them to erre and they that are led by them are devoured Esa 9.16 Therefore also let them all even whosoever feare God and will be assured of his mercy give no rest to their soules vntill with the Prophet they can say in truth of heart and shew it forth in their practise My portion O Lord I have said to keep thy words I have considered my wayes turned my feet into thy testimonyes I made hast delayed not to keep thy commaundements I have refrayned my feet from every evill way