Aunswer to Section 9. RAther by that which hath ben said we have seen such an agreement of theyr Priesthood and Law thereof with the popish Law and priesthood and such a disagreement of them both from the Law of God and Pastors office prescribed theyrin as it can not but be discerned of all whose eyes are not blynded that both the Pastors office differeth as much from theyr priesthood as light doth from darknes and that theyr Priesthood in nature and substance agreeth with the popish as daughters of one mother and fethers of one aÌ„d the same wing Now whereas in the next place Mr H. cometh to their ouward calling to that office of Priesthood and therein refereth vs to theyr book of ordering Priests aÌ„d Deacons that we might peruse and so compare together theyr law with the Law of God it is straunge to see how they do theÌ„selves discover theyr own shame even when they labour most to hide it For if any would go about to lay open the filthynes of theyr abominations which in the calling to theyr ministery they have taken out of the whores cup of Babylon it can no way better be done then by comparing that book of theyrs whereto he referreth vs with the book and Law of God on the one hand and with the Popes pontificall on the other Evidence whereof we have seen sufficient in the comparison handled before and need not repeat it Yea theyr own consciences are so convinced herein as themselves have confessed and publisht it in admonition to the Parliament that theyr Pontificall thus they call theyr book whereby they conserate Bishops and make Ministers and Deacons is nothing els but a thing word for word drawen out of the Popes pontificall wherein he showeth himself to be Antâ—christ most lively And moreouer that they haue an Antichristian Hierarchy and popish ordering of Ministers straunge from the word of God and the vse of all vvel reformed Churches in the world Let these things then be layd together aÌ„d well weighed Now they would perswade vs that theyr calling to the Ministery is according to the Law of God Heretofore they published as the truth is that they have a popish ordering of ministers straunge from the word of God Now they would beare vs inhand that they have the substance of a true calling according to the ordinance of Christ Heretofore they said and truly that theyr making of Ministâ—rs is taken out of the Popes pontificall wherein he showes himself to be Aâ—tichrist most lively Is it not lamentaâ—le to see these men thus turne the truth of God into aly as if Antichrists apostasy were now sodenly become Gods ordinance or the Popes pontificall were all one with the Testament of Iesus Christ Besides this is it not straunge that in this very letter Mr H. should so forget aÌ„d contradict himself as here to say theyr Law agreeth with the Law of God as tovvching the substance of a true calling to the Ministery aÌ„d yet afterward accounting right ordination to be a substantiall part of true calling to affirme that the povver of ordination is by act of Parliament committed to the Prelates and that by the Lavv of God the Prelates are not capable of that povver and authority Is it possible to make these things accord together But because they feare not to deale thus doubly in the matters of God Let vs besides that which hath ben sayd yet a litle more examine theyr maner of calling to the Ministery even by that book of theyrs which he would have vs peruse as being agreable to the Law of God and see if God do not by themselves vncover theyr nakednes and make his truth which they would hinder yet more abound through theyr vntruth vnto his glory It were long to stand vpon all the particulars which out of that book to this end might be alledged and this writing is already much langer then at first I purposed I will therefore but give a tast of some by which you may perceyv what smack the rest have And first the very title of the book as a mark in the forehead evidently showeth the vnlawfulnes both of theyr office and of theyr entrance into it It is called thus The forme and maner of making and consecrating Bishops Priests and Deacons Now if these offices and this maner of entrance were appoynted in the Testament of Christ what need or vse were there of this book and forme of theyrs But because they follow not the book of God aÌ„d the forme prescribed by Christ therefore have they framed to themselves this book and forme out of the Popes pontificall and termed it as aforesayd Now as is the title so be also the contents of that book By it as likewise by theyr practise it appeareth that theyr first office of Ministery is the Deaconship not that auncient office of Deacons appoynted by Christ but a meer invention of mans brayne and Antichristian For first that office is not imployed according to Christs ordinance in gathering and distributing the Churches benevolence but contrary to the word of God in reading theyr books of common prayer and Homilyes in administring Baptisme assisting the Priest in divine service and with the Prelates licence in preaching the word Secondly at theyr entrance and calling into that office they must be presented by an Archdeacon an Antichristion officer or his deputy Thirdly they must promise reverend obedience to theyr Ordinary and other chief Ministers of the Church that is to the Lordbishop of the Dioces to the Archbishop Archdeacon Chauncelor Commissary and the rest of that sort whose offices also are Antichristian Fourthly they must be ordeyned by a Lordbishop or his Suffragane whose office likewise is of Antichrist Fiftly they must receyv the Communion with the Lordbishop that day they are ordered And thus must they testify that they arâ— of the same â—aith and body with the Prelates who are knowen to be deadly enemyes of the truth and persecuters of the people of God Sixtly in stead of true prayer there must be sayd or sung the Letany and Suffrages with the Communion of the Day and a number of Collects and stinted prayers borrowed from the Papists Finally there must be read a Gospell and Epistle as they call theyr shredding of the Scripture in which they abuse and pervert the word of God falsely fathering vpon the Apostles an office of Deaconship which they never ordeyned that is a Deacoâ—ry whose dutyes they assigne to be to read publike prayer to baptize to assist the Priest in divine service and to preach being licensed therevnto Whereas neyther in the Apostles example nor doctrine any such dutyes are layd vpon the Deacons but such as are directly opposed to the Ministery of the word and prayer that is the having charge of the poore and Church treasure Besides that into that office of Deacons prescribed by the Apostles there is no such entrance as is aforesayd but a
Princes povver and authority vvhich is of God though it be committed vnto and exercised by men that by the Lavv of God are not capable of it Secondly seing it is a thing not to be refused if a man entring into the ministery might have the approbation of all and every one of the Ministers of the Gospell in the land it seemeth vnto me the approbation of that Bishop that is also a Minister and preacher of the Gospell cannot be deemed to be meerly vnlavvfull Thirdly the authority of the Christian Magistrate vvithout vvhose liking and allovvance a Minister cannot be admitted to the Ministery in peace comming to the Bishop by Act of Parliament I may more boldly come to him for his approbation in regard of the Lavv not looking so much vnto the Man as â—â—garding vvith reuerence the povver of the Lavv and Christian Magistrate ¶ Aunswer to Section 10. I Am sory to see Mr H. thus weary himself in seeking balme for the healing of Babels sore which cannot be cured We need not aske him as here he deviseth an obiection with himself vvhich of them have such a calling as is prescribed by the Lavv For notwithstanding theyr manifold breaches even of theyr own Law yet we doubt not but ynow and to many of them have the calling appoynted by Law that is are made Deacons and Priests by a Lordbishop according to theyr book taken out of the Popes pontificall contrary to the Testament of Christ and are also presented by the Patrones and instituted by the Prelates to cure of soules whereof would to God they made not marchandize as the Scripture speaketh The oftener then that he mentioneth this he doth but so much the more cast doung in theyr own faces Neyther is it to be past over but well to be observed that himself here reckoneth vp and accounteth these three to be substantiall parts of a true calling to the ministery 1. A due examination of gifts 2. The choyse and approbation of the people that they are to be set over 3. A right ordination into theyr office These three he sayth are substantiall parts of a true calling WherevpoÌ„ it followeth that none of theyr Ministers have the substaÌ„ce of a true calling seyng they waÌ„t these substaÌ„tiall parts thereof as is proved before and afterward agayne aÌ„d as theyr own estate testifyeth agaynst them to theyr faces Yea M r H himself vp his own words here importeth thus much that divers at least of their ministers waÌ„t the substaÌ„ce of a true calling Els when he aunswereth to his own objection why saith he Many Ministers in the Land have these substantiall parts aÌ„d sayth not that all theyr Ministers have them Many he sayth aÌ„d not all Thus to vphold some of theyr Ministers if he could he careth not to smite down others of them to the ground aÌ„d those also such as have the same Ministery aÌ„d calling with the rest which is prescribed by Law But compare this with that which he wrote and see what a fayre thred he hath spun for himself Al theyr Ministers have not the substaÌ„ce of a true calling This he insinuateth here aÌ„d in his own vnderstaÌ„ding of the substantiall parts set down by himself cannot deny it if he would Yet all theyr Ministers be made Priests or Deacons or both by the Prelates according to theyr book aforesayd This also he yeelded before neyther if he would can deny it The conclusion therefore must be this that the Priests and Deacons so made by the Prelates according to theyr book such as be all theyr Ministers have not the substance of a true calling to the Ministery This you see followeth vpon his own aunswers Besides that we omit to speak of theyr presentations and of theyr inductions by the Prelates which the Law appoynteth as substantiall parts of theyr calling when they take charge of soules Onely marke here agayn his contradictioÌ„ with himself whiles he stribeth against the truth Now to proceed let him tell vs whom he meaneth here by the learned and godly whose examination and approbation they are to have and on whose judgment they may safely rely in that matter If he meane the Archdeacon or other Priests that be examiners for the Prelates as theyr Law and vse is how will he prove that they are such as he sayth that is learneâ— and godly or that theyr examination and approbation was ever appoynted by Christ or is to be had as a substautiall part of true calling to the Ministery or finally that any may safely rely vpon theyr iudgment in this matter But if he meane as doubtles he doth the examinatioÌ„ and approbatioÌ„ of some of the forward Preachers amoÌ„g them himself knoweth first that the Law appoynteth it not wherevpon will follow by his own assertion that all the substaÌ„tiall parts of a true calling to the ministery are not prescribed by Law which yet before he labored to prove Secondly he is not ignorant and theyr constitution and practise showeth it that although secretly it may be some of them are tryed aÌ„d approved by such as here he inteÌ„deth yet neyther is this generall aÌ„d those also which have this have notwithstaÌ„ding aÌ„d must have that other which law binds vnto Now if that after the Law be of Christ why have they the other If it be not of Christ why receyv they it at all or how is it true which he sayd before that their Law agreeth with the Law of God as towching the substance of a true calling to the Ministery Thirdly are not these forward preachers also aswell as the other DeacoÌ„s and Priests so ordeyned by the Prelates as aforesayd aÌ„d therefore have a Ministery never ordeyned by Christ but brought in by Antichrist And what priviledg them have they herein more then the other Or how will it be proved for them any more then for the other that thus standing their examination and allowance is an ordinance of Christ or substantiall part of true calling to the Ministery Or that any may safely rely themselves vpon theyr judgment in this matter For the next likewise that is the choyse aÌ„d approbatioÌ„ of the people that they are to be set over if he meane it generally of any people whatsoever whether Idolaters Atheists Papists or others standing subject to Antichrist or such like how will he ever prove that such have this power and authority of Christ to choose the Ministers of his Gospell Or if he meane it as needs he must if he speak to the purpose of such people as by the word of God be called aÌ„d separated from the world ioyned in covenaÌ„t aÌ„d fellowship of the Gospell being true visible Churches of Christ then also how will it ever be proved that theyr people in this theyr Church constitution as now they stand in confusion aÌ„d spirituall boÌ„dage to Antichrists Ministery worship ordinaÌ„ces courts and jurisdiction are such people and Churches having the power aÌ„d liberty which Christ hath given to
and head of his Church but Lords themselves over the Ministers aÌ„d people vnder them Will it not then seem to Mr H. that the ordination receyved from them cannot otherwise be deemed but meerly vnlawfull But such have they ben proved to be both in this and other writings heretofore to which it shall suffice to refer you and him towching this matter Or if for ani preiudice against vs he will not heare this of vs let him yet heare and consider what themselves have written aÌ„d professed heretofore in this behalf And let the controversy in this poynt be debated between him and M r Travers M r Cartwright M r Fenner M r Chaderton and all other that have sought Reformation M r Travers in his book against D. Bridges proveth by divers good and sufficient reasons that theyr Bishops are neyther Pastors nor Teachers And what ordinari Ministery of the Gospell then do they execute As for extraordinary the Prelates were not knowen when they were in the world besides that they are as vnlike them as darknes is to light M r Cartwright striking at the chief and strength of theyr Ministery that is at the Archbishops and Archdeacons vnder whom the other Bishops and Ministers execute theyr offices proveth that theyr functions are not in the vvord of God but of the earth nevv devised ministeryes and such as caÌ„ do no good Yea that the Archbishops office is the neck of the popish Hierarchy come out of the bottomles pit of hell M r Fenner hath published that if St Paul vvere novv in England and no greater man then he vvas made by Christ he might not be equall vvith these Bishops For they are spirituall Lords he vvas never so they might send for him by a pursevant lay him in the Counter or commaund him to the Fleet so could not Paul do the least Minister of the Gospell Agayn he saith speaking of theyr offices Our kind of Bishops the Commissaryes the Archdeacons and such like we account them no natural members of the body of Christs Church because they are of humane addition not borne with her nor growen vp with her from the cradle M r Chaderton writeth that the callings of Archbishops Bishops Archdeacons Deacons Chauncelors and all such be rather members and parts of the vvhore aÌ„d strumpet of Rome then of the pure virgin and spouse of the immaculate Lamb. And that they have no title nor interest in the Church as publik members but by the length of theyr vnlavvfull svvords keep out lavvfull members of the body Finally all the seekers of Reformation have in the Admonition to the Parliament professed that the Names and offices of Archbishops Archdeacons Lordbishops c. are together vvith theyr government dravven out of the Popes shop Antichristian divelish and contrary to the Scriptures That the Parsons Vicars Parish priests Stypendaryes c. be birds of the same fether And in a word as hath ben noted before that they have an Antichristian Hierarchy and popish ordering of Ministers straunge from the vvord of God and the vse of all vvell reformed Churches in the vvorld Thus have they thought and thus have they publisshed heretofore Let M r H. therefore dispute the controversy with them And if he or any other cannot with pacyence heare the truth of vs let them yet be content to heare and take it in good part at the hands of these men of whom they have no such prejudice And then see whether it have or can have so much as any colour of truth that the Prelates should be Ministers of the Gospell or that ordination may be receyved from them who are not members much lesse officers of the body of Christs Church these men themselves beyng witnesses Not to speak here of the testimony of former tymes For which see the hystoryes of Iohn Wickleff William Swinderby the Lord Cobham Iohn Claydon etc. 2. Secondly let it herevpon agayne be noted how wavering and vnstable these men are in all theyr wayes as if IEsus Christ were Yea and Nay and not one and the same yesterday to day and for ever Heretofore they published that the Prelates vvere not Pastors not Teachers nor members of the body of CHRISTS CHVRCH but that theyr offices callings and government vvere Antichristian divelish and contrary to the Scriptures But now behold they account the PRELATES to be MINISTERS of the GOSPELL Is it not piteous to see them thus halt between two opinions and to vse such lightnes in the matmatters of God as that theyr word should thus be Yea and Nay and themselves like reeds shaken with every wynd and clouds caryed about with every tempest Let them take heed least whiles thus they dally with the Lord he take them in theyr own craftyâ—es and bring vpon them that which is written The evill men and deceyvers shall wax worse and worse deceyving and being deceyved 3. Thirdly see here agayn how they take for graunted that which they should prove to wete that the Prelates are Ministers of the Gospell For this is the poynt in controversy they being charged not onely not to be such but to be limmes of Antichrist standing in apostasy from the way and Gospell of Christ yea adversaryes against and exalted above the Lord and his holy ordinances 4. Fourthly if they were true Ministers yet it were an endles work and without all rule or example in the Scripture for a man entring into the Ministery to seek the approbation of all and every one of the Ministers of an whole land And yet if this were to be had it would make the more against Mr H. who would onely seek for the approbation of some one as here he reasonath d passe by all the rest of the Land who notwithstaÌ„ding by this meanes should have as much interest therein as the other 5 Lastly it is to be mynded here how he turneth away from the question and matter in hand telling vs of approbation when he should speak of ordination 〈◊〉 â—rdination cary with it also an approbation of partly 〈…〉 yet every approbation is not ordination as Mr H. 〈…〉 very well And hitherto of his second 〈…〉 of it Now followeth his third and last 〈…〉 there be any more strength then in the former The 〈…〉 fare these Thirdly saith Mr. H. the authority of the Christian Magistrate vvithout vvhose liking and allovvaâ—ce a Minister cannot be admitted to the 〈◊〉 in peace coming to the Bishop by Act of Parliament I may more boldly come to him for his approbation in regard of the Lavv not looking so much vnto the Man as regarding vvith reverence the povver of the Lavv and Christian Magistrate THis is Mr H. his third and last reason as also the last words of his letter that came to my hands For aunswer whereof let it be remembred how before in his first reason he confessed as the truth is that the Pâ—â—lates by the Lavv of God are not
capable of this povver and authority to ordeyn Ministers vvhich is committed vnto them by Act of Parliament Yet notwithstanding here he saith that in regard of the Lavv and Christian Magistrate he may more boldly come to the Prelates for it As if the authority of Man could make that lawfull which God hath made vnlawfull What els is this but to advaunce Mans Law above Gods and to exalt flesh and blood above the Lord himself who is God over al blessed for ever Amen Straunge doubtles is that Ministery and fearfull is that standing which cannot otherwise be vpholden then by making God by whom Princes raigne to stoupe vnto Man whose breath is in his nostrils The Prophets Apostles and Christ himself have taught vs otherwise that all flesh even Kings and Princes as well as others ought to feare and tremble before the great God of heave and earth that all they are cursed which do erre from his â—ommaundements and that the nation and Kingdome which will not serve him shall perish and be vtterly destroyed Therefore should Mr H. eyther have showed this Law and ordinance of the Magistrates to be agreable to the Law and commaundement of God which he doth not or finding it otherwise as himself confesseth it to be he should with the Apostles have said and showed in his practise that vve ought rather to obey God then men Otherwise if we were to receyve whatsoever religion or whatsoever thing in religion is ordeyned by the Law and Magistrate what were this els but to make thery State and kingdome such an Idoll as was Nebuchadnezars golden image aÌ„d to exalt earthly princes above the heavenly King and to annihilate the TestameÌ„t of Iesus Christ confirmed in that this precious blood If he except and 〈◊〉 to help himself by this that he speaheth here of Christian Magistrates onely and not of Magistrates in generall he is deceyved For the povver and nature of Magistracy in whomsoever it be whether Christian or Heathen is one and the same even the ordinance of God appoynted for the punishing of them that do evill and for the defence and comfort of them that do well So that although a Christian do and cannot but differ from an HeatheÌ„ as towthing the faith and religion they professe yet as towching the nature and authority of Magistracy they differ not Neyther hath the one of them any more power then the other in religion to erect any other faith Ministery worship or constitution of a Church then God himself who is King of Kings hath ordeyned Or if they do we are not bound to obey eyther of them thereyn but alwayes to remember that we must yeeld obedience to Magistrates whether Christian or Heathen onely in the Lord. and never against the LOrd Constantine the Emperour had no greater nor other power and authority of Magistracy when he became a Christian then he had before when he was an Heathen Neyther might he now any more theÌ„ before adde to diminish or alter the Lawes and ordinances of IEsus Christ. The same may be said of all others likewise For the receyving and profession of the faith of Christ giveth not to Princes and Rulers any power to refuse chaunge or break his Lawes and ordinances which he as Lord and head of his Church hath commaunded to be receyved therein but it rather byndeth them so much the more both themselves in theyr own persons to obey and by theyr authority to commaund and draw theyr subiects also to yeeld obedience to the Lord Iesus in his own ordinance and no other Read the historyes of the Kings of Iudah professing the faith of God and see if theyr authority of Magistracy gave them power any way to chaunge the religion and worship of God appoynted by him for his Church at that tyme And whether both they and theyr people were not bound to submit vnto it and no other Insomuch as when any of them attempted or did otherwise they were sharply reproved and grievously punished from the Lord. And contrarily when they obeyed the voyce of the Lord and followed his Lawes and commaundements given by Moses then did they and theyr kingdomes prosper through the blessing of God The same is to be brought and said of Christian Princes and Magistrates at this day Yea rather more of these then of the other inasmuch as Christ IEsus the Apostle and high Priest of our profession hath ben faithfull to him that appoynted him even as was Moses in all his house and being the Sonne is covnted worthy of more honour the Moses the servant Neyther is it or can be any disparagement hindrance or dishonour to Princes and Potentates for themselves and theyr people to be subiect to the Sonne of God and his ordinances who is King of kings and Lord of Lords set at the right haÌ„d of God the Father having all power given him in heaveÌ„ and in earth But it is and will be theyr greatest honour and benefit both in this life and in that which is to come even as theyr disobedience is and will be the coÌ„trary as it is writteÌ„ And now ô Kings be vvise receyv instruction ye Iudges of the earth Serve the Lord in feare and reioyce in trembling Kisse the Sonne least he be angry and ye perish in the vvay vvhen his vvrath shall burne but a litle Blessed are all that trust in him Thus have we seen the weaknes likewise of this last reason alledged by Mr H. for defence of his seeking and taking ordination at the Prelates haÌ„ds By discussing whereof appeareth also that who so wil minister in the Church the holy things of GOD must be carefull to have such entrance and calling thereto as he hath appoynted in his word And that otherwise to do though it were vpon the commaundement and appoyntment of all the Princes of the earth cannot but be sinne against the Lord who hath said Whatsoever I commaund you take heed you do it thou shalt put nothing thereto nor take ought therefrom And contrary to that strait charge of the Apostle to Timothy and all Ministers of the Gospell towthing the Lawes aÌ„d ordinaÌ„ces given by Christ to his Church saying I charge thee in the sight of God vvho quickneth all things and before Iesus Christ vvhich vnder Pontius Pilate vvitnessed a good confession that thou keep this commaundement vvithout spot and vnblameable vntill the appearing of our Lord IEsus Christ Which in due tyme he vvill shovv that is blessed and Prince onely the King of Kings and Lord of Lords And here now would we end this writing but that it is needfull in a word to poynt at some other particulars mentioned by Mr H. in this last reason 1 One is that speaking of the ordination he took from the Prelates he saith here he looked not so much vnto the Man as to the Lavv And yet in his second reason before would have vs beleev he looked to the Man
that is to the Bishop as being a Minister and preacher of the Gospell as there he alledgeth Thus still he forgetteth himself 2. Another is that having before in his first reason confessed that the Prelates by the Lavv of GOD are not capable of this povver to ordeyne Ministers vvhich is committed vnto them by Act of Parliament yet here he saith he came vnto them for it regarding vvith reverence the Lavv and Christian Magistrate Now how will he ever perswade this that he could regard vvith reverence the Lavv and Christian Magistrate when by his own confession it seemeth he regard not with reverence the Lavv of GOD and Christ himself The due reverence and obedience of the Magistrate doth and caÌ„not but depend vpon the reverence aÌ„d obedience of God by whom Princes raigne aÌ„d for whom they are to be obeyed not for wrath onely but for conscience sake Where this therefore is wanting how can the other rightly be had that dependeth vpon it But of this ynough hath ben sayd already Onely mark still his forgetfulnes and contradiction of himself 3. Thirdly where he graunteth the Prelates have theyr power and authority by Act of Parliament Yea such power and authority as by the Lavv of God they are not capable of it may appeare that themselves see this Prelacy and authority thereof to be no ordinance of Iesus Christ but an humane treature the ordinance and constitution of Man Let them therefore as long as they will plead for it and for theyr Ministery receyved from and executed vnder it Yet in the end will be verifyed of it as of all other the inventions of men in Gods worship that which Christ hath long synce foretold concerning them all saying Alplanting vvhich my heavenly Father hath not planted shalbe rooted vp 4. Finally where he sayth that vvithout the Magistrates liking and allovvance they cannot be admitted to the Ministery in peace he now at length plainely bewrayeth what it is indeed that moveth them to receyv and joyne vnto another Ministery and worship then the Lord Iesus hath ordeyned and so to stand in transgression against him and his holy ordinances even the same thing that moved the 〈◊〉 teachers to 〈◊〉 circumcision among the Gentiles that had receyved the Gospell which the Apostle sayth was onely because they vvould not suffer persecution for the crosse Christ but would rather have the peace of the world though with breaâ—h of Christs ordinance then the afflictions of the Gospell by yeelding obedience therevnto against the liking and allowaÌ„â—e of men Moses was otherwise mynded who chuse rather to beare the rebuke of Christ aÌ„d to suffer adversity with the people of God then to enioy the treasures of Egypt or pleasures of sinne for a season And the Apostles likewise who refusing to obey the rulers of Ierusalem that commaunded them not to preach in the Name of Iesus and being therefore beat and â—courged yet were glad and rejoyced that they were counted worthy to suffer rebuke for his Name Yea and Christ himself who being Prince of our salvation was consecrate through afflictions and requireth likewise of all that will be followers of him saying Whosoever will follow me let him forshake himself and take vp his crosse and follow me And thus have the servants of GOD through his grace and power ben mynded and walked in all ages howsoever these men now would seem to have found a nearer and more easy way to the Kingdome of heaven But let them not deceyv themselves Whatsoever they do or may think to the contrary certayne it is as Christ hath said that the gate is strait and the vvay narrovv that leadeth vnto life and fevv there be that fynd it Yet do we not deny neyther but it is to be accounted an happy benefit and greatly to be desired that the Church and people of God may have rest aÌ„d be suffred to lead a godly life in peace and quyetnes keping the faith order commaundements and statutes which our Lord Iesus hath given and appoynted to his Church But if this cannot be had in peace without persecution yet must we not therefore refuse or turne from the way and commaundement of Christ but set our feet therein notwithstanding and alway be ready to walk through the midst of afflictions with ioy in the holy Ghost by the grace and assistance of Christ our Lord Knowing that if we suffer vvith him vve shall also raigne vvith him For the momentane lightnes of our affliction causeth vnto vs a far most excellent eternall waight of glory while we look not on the things which are seen but on the things which are not seen for the things which are seen be teÌ„porary but the things which are not seen be eternall 2 Cor. 4. 17. 18. To God be prayse and glory for ever Amen 1595. Rev. 14. 9. 10. 11. 12. If any man worship the beast and his image and receyv his mark in his forehead or on his hand the same shall drink of the wyne of the wrath of God c. Here is the pacience of the Saints here are they that keep the commaundements of God and the faith of IEsus Some notes towching that formé of prayer commonly called the Lords prayer FIrst it is certayne that the treasures of wisdome and knowledg being him in Iesus Christ who set it down it is a most perfit forme and rule of 〈◊〉 vnto which nothing can be added and from which nothing can be taken away Col. 2. 3. Mat. 6. 9. 13. Rev 22. 18. 19. 2. Therefore also no Angels or Men who whatsoever they have receive it of his fulnes are ever able to atteyne to the setting down of the like Ioh. 1. 16. 1 Cor. 13. 9. Heb. 1. 6. 7. 3. If they do or shall set down any other forme we must not regard or follow it but keep our selves onely to this rule which Christ our Lord hath prescribed Mat. 6. 9 13. and 15. 9. and 28. 20. vvith Gal 1. 8. 9. 4. In this Christ hath taught vs 1. to vvhom to pray that is to God onely and not to any Angell or Saint whatsoever 2. with vvhat affection that is with faith and confidence of his willingnes to heare and help vs as being our Father and of his ability therevnto together with due regard of his Maiesty as being in heauen and therefore full of glory and able to do whatsoever he will 3. For vvhat things whether they concerne Gods glory or ourown benefit according to the severall occasions aÌ„d necessityes which God ministreth and layeth vpon vs 4. VVhat difference we should make of the things and of our desier after them according to theyr severall natures 5. The end of all that God in and over all may be glorifyed All which directions are here comprised in few words but such as fulls and plainely teach and comprehend them all even whatsoever is needfull to be knowen and observed in calling vpon
Antichrist and they also come into theyr Ministery by them it caÌ„not be avoyded but theyr Ministery by vertue whereof they deale with the holy things of God and work vpon mens consciences is Antichristian aÌ„d therefore not to be receyved or ioyned vnto Which is the thing that was to be proved What is it then that he saith herevnto Doth he deny that the Prelates be limmes of Antichrist and prove the contrary by the Scripture No in deed but he leaveth them as he found them the limmes of Antichrist and seemeth so astonyed partly at the truth on the one hand partly with the vnlawfulnes of theyr office on the other as notwithstanding they are thus deeply charged yet he denyes not the charge but rather yeelds vnto it saying that whatsoever is vnlawfull in theyr callings he will not go about to mainteyne Yea that by Law of God they are not capable of that which is committed vnto them by the Parliament Where besides that he leaveth them without defence against so waighty an accusation he doth himself also charge them with breach of Gods Law and vnlawfulnes in theyr callings and so yeelds vs the cause The Prelates and his fellow Priests will not thank him for this And sure if any way it could have ben done now was it altogether needfull to have convinced by evidence of Scripture both that the Prelates are not the limmes of Antichrist and that theyr offices and callings are lawfull But the truth is mighty and will prevayle against all that withstand it â—â—ll they will they Well then leaving thus the Prelates to be limmes of Antichrist what saith he to the other which is that the Ministers of the land come into theyr Ministery by the Prelates Doth he deny this No but graunteth it also as needs he must For such is theyr constitution and practise Besides that if any standing Ministers of these assemblyes should enter otherwise they could not but be intruders and hypocrites Intruders because they should thrust themselves into theyr Ministery eyther by no calling or by other then is receyved and allowed in theyr Church Hypocrites because ministring in and to these assemblyes they should seem vnto men to do it by vertue of such calling as is appoynted by Law of theyr Church when in deed it were otherwise It cannot be denyed then but they do and must come in by the Prelates who are limmes of Antichrist Now what followeth herevpon let themselves and all that partake with them well consider and repent whiles it is called To day But saith Mr H. nothing in this poynt at all Yes though he leave the Prelates and other Priests to shift for themselves yet for himself he takes a litle paynes saying he will simply aÌ„d playnely set down what moved him to seek a calling from the Prelates and what perswadeth him to think the calling he receyved from them is not vvicked and vnlavvfull Well but what if the other Ministers of the Land who take themselves to have as a good a calling as he yet were not moved neyther are perswaded therevnto by these reasons wherevpon he restâ—th what now will he and what must we account of theyr Ministery by this reckoning Agayn what if the reasons he alledgeth for himself be not of waight in this case so to move and perswade eyther him or any other How then will he have vs esteem of his calling and Ministery Let vs therefore examine his reasons But first mark that he saith he sought a calling from the Prelates and receyved it He was not theÌ„ sought spyed out and called by a Church as is the ordinance of Christ but himself he saith sought to be called by the Prelates and receyved his calling from them Which maner of calling seing it is such as God never ordeined it therefore neither might be receyved of him neyther may be ioyned vnto by any other But let vs see what moved him herevnto FIrst saith Mr H. being persvvaded in my conscience that the Lord had a true Church in this Realme even at the beginning of her Maiestyes raigne vvhich being assembled out of all parts of the Land in Parliament did commit this authority to ordeyne Ministers vnto the Bishops and knovving out of the vvord of GOD that every true Church hath this povver and authority to ordeyne Ministers I considered vvith my self that though the Church offended in committing this povver vnto them that by the Lavv of God vvere not capable of it yet I might vvithout sinne seek and take the Churches ordination at theyr hands as I may reverence and take the benefit of the Princes povver aÌ„d authority vvhich is of God though it be committed vnto and exercised by men that by the Lavv of God are not capable of it THis is Mr H. his first and chief reason Wherein as also in the rest following let this be observed generally that although in the beginning of his letter he promised nothing should be brought to perswade but the word of GOd yet now in stead thereof he setteth before vs the perswasions of his conscience Which is a thing very vsuall among them as if they were eyther divine oracles or as foroible to perswade as they Yea here he seemeth to prefer his perswasions before Gods oracles Which if he had not done I would not thus have noted it For confessing on the one hand that he knoweth out of the word of God that every true Church hath this power and authority to ordeyne Ministers and consequently that it is Gods ordinance to have it in and from a true Church as he hath appoynted yet on the other hand he professeth that the Parliament committing this power vnto such as by the Law of God are not capable of it to wit to the Prelates and so offending therein he notwithstanding vpon his perswasion sought and took ordination from the Prelates hands Now what was this els but to regard his own perswasion more then the word of God Specially when he ioyneth withall that he thought he might so do without sinne Sure this is straunge divinity The Scripture teacheth that we may not be partakers of other mens sinnes And that the transgression of Gods Law is sinne He notwithstanding thought that he might partake with others in the breach of Gods ordinance and yet not sinne I hope he is otherwise mynded synce and so will be every day more and more In the meane tyme it is cleare that though these very things which he would seem to rest vpon were all graunted him yet they make altogether agaynst him and so this first reason of his is found in this case to be of no waight Yet before we proceed to the rest it will not be amisse for more evidence of the truth more fully to consider the particulars here set down 1 And first where he sayth he is perswaded the Lord had a true Church in this Realme at the beginning of her Majestyes raigne c. it would be knowen
and maner of â—ntrance into it pag. 108. The word and Sacraments administred aÌ„d receyved in the Church of Engl. in and from a false ministery Sect. 6. 7. 8. 9. 10. and p. 33. 89. 90. 91. 141. Manifold abuses in their administration of the Sacraments p. 12. 13. 87. 91. Of excommunication in the Church of Eng. how coÌ„trary it is to that which Christ hath ordeyned in his Church p. 10. 17. 62. 104. Of a prescript leiturgy aÌ„d the Book of common prayer vsed in the Church of Engl. p. 12. 69. 97. 103. 141. Of the Apocrypha books vsed in theyr publick worship pag. 11. Of the holy dayes in the Church of Engl. pag. 13. Of Idoll temples pag. 46. The â—ath er officio pag. 13. The forbidding of mariage and meats at certayne seasons pag. 12. 23. 27. The Prelacy and theyr vsurped authority was in Engl. long before the raigne or birth of her Maiesty p. 127. The Prelates by the Law of God not capable of that which is committed vnto them by the Parliament pag. 117. 〈◊〉 false ministery not to be heard though the truth be taught in it Sect. 2. 3. 4. 5. and pag. 19. 39. 52. 89. Separation from the Ministery and worship of the Church of Engl. pag. 5. 16. 66. 78. 105. 122. 126. Of the name Brownists p. 94. The order of our Church who are falsely called Brownisâ—s pag. â—3 Though others be not perswaded or be ignorant of the truth of Christ yet must we obey it p. 64. What is substantiall in the Ministery p. 83. What is substantiall in the calling to it p. 116. etc. Of Elders and the Eldership p. 11. 113. 114. The ordinary offices appoynted by Christ for the administration of his holy things p. 9. 68. The tryall choyse aÌ„d ordination pag. 40 84. 100. 105. 106. 111. 112. 113. 116. 123 Their administration p. 12. 13. 85. 103. etc. Theyr maintenance p. 11. 104. Difference to be put between an office and the actions thereof p. 87. Difference to be put between true Churches having corruptions and betweeÌ„ false Churches making show of religion As also a divers maner of walking to be vsed towards them p. 45. 57. 61. Of two hy priests at once or by course etc. p. 50. What is vnderstood by this word Discipline pag. 21. Of the Lords prayer p. 138. Testimonyes of the Prelates and Formalists against themselves pag. 15. 30. 33. 88. 93. 113. Testimonyes of the forward preachers and people against themselves p. 14. 15. 31. 32. 33. 34. 35. 40. 51. 52. 88. 89. 93. 97. 107. 109. 110. 113. 116 130. 131. Theyr prayers and suites for â—eformation pag. 70. 113. Theyr own testimonyes which they alledg out of the Scripture for theyr defence against them Sect. 3. 4. 5. pag. 21. 63. Testimonyes of former tymes against them pag. 24. 25. 64. 66. 70. 131. For which see further in the Acts and Monuments in the hystories of Iohn VVicleff VVilliam Svvinderby Syr Iohn Old cattle Lord Cobham Iohn Claydon and other the servants of God and Martyrs of Iesus Who held aÌ„d professed that Archbishops Lordbishops Archdeacons c. be the disciples of Antichrist yea very Antichrists themselues That the possessions aÌ„d Lordships of the clergy are the venime of Iudas shed into the Church That the Bishops licence for a man to preach the vvord of God is the true character of the beast that is Antichrist Act and Monum edition 4. pag. 150 a. 468. b. 562. b. 563. a. 639. b. Testimonyes of the reformed Churches at this day against them pag. 67. 68. 69. We would have cured Babel but she could not be healed forsake her and deliver ye every man his soule from the fierce wrath of the Lord. Ier. 51. 9. 45. with Rev. 18. 4. 5. * Iam. 1. 19. 20. 21. Iam. 2. 1. a Iam. 1. 19. 20. 21. b Voâ— 22. c 1. Cor. 1â— 9. 12. d 2. Ioh. ver 4. and 7. e Iam. 2. â—2 f 2. Cor. 2. 17. g Iudg. 6. 31. The Reason alledged for separation from the Church ministry of England a In sectioÌ„ 5. in the end of it b 2. Thes. 2. 4. c. l 2. Thes. 2. 3. m Vers. 3. n Ver. 3. and 7. o Ver. 4. compared vvith Ver. 3. 6. 7. 8. p Ver. 4. cempared vvith Rev. 1â— 11. q Ver. 8. anomos that is savâ—les or lavvbreakes r Ver. 9. compared vvith Mat. 24. 24. s Ver. 3. and 8. compard vvith Rev. 14. 6. 7. 8. t ver 10. 11. 12. compared vvith Rev. 14. 9. 10 11. v 2. Thes. 2. 3. vv Ver. 4. x Ver. 8. y ver 10. 11 z 1. Coâ— 12. 5. 28. Ephes. 4. 8. 11. 12. Rom. 12. 7. 8. vvith 1. Tim. 3. cap. and 5. cap. and 6. 13. 14. 15. x 1. Coâ— 3. 16. 17. and 2. Cor. 6 16. 17. 18. compared vvith 2. Thes 2. 4. 10. a 2. Machab 12. 44. 45. and 14. 41. 42. Eccles siastiâ—us 46 20. vvisdoÌ„ 19. 11. b 2 Esdras 14. 21. 22. 23. 2. Machab. 2 4. 5. 6. 7. 8. To bit 5. 11. 12. 13. vvith 12 15. Iudith 8. 33. and 10. 9. vvith 10. 12. and 11. 6. 12. 13. 14. 15. aÌ„d 14. 3. 4. 1 Machab. 9. 3 18. vvith â— Mach. 1. 10. also 1 Machab 6. 4. 8. 9 16. vvith 2 Machab. 1. 13 14. 15. 16. and vvith 9. 1. 5. 7. 9. 28. 29. c Tobit 12. 1â— 15. compared vvith Rom. 8. 34. 1 Tim. 2. 5 Rev. 8. 3 4. d Tobit 6. 6. 7. 8. and 9. 2. 3. vvith 3. 7. 8. also 11. 10. 11. 12. 13. vvith 2. 9. 10. e Iudith 9. 2. 3. 4. coÌ„pared vvith GeÌ„ 49. 5. 6. 7. Ester Apocâ—â—pha 12. 5. vvith Ester Canonical 6. 3. also Ester Apoâ—â— 15. 9. 10. vvith Ester canon 5. 2. Ecclesiasticus 46. 20. vvith Esa. 57. 2. aÌ„d Eccles. 12. 7. f Second admon to the Parliam pag. 6 aÌ„d 7. g Lev. â—0 1. 2. h Ephes. 2. 20. i Sutclifs English treatise of eccles discipline pag. 7. k Esa. 33. 22. and 42 4. Gen. 49. 10. Act. 5. 31. Gal. 6. 2 Ier. 31. 33. vvith Heb. 8. 10. Iam. 4. 12. l Tit. 1. 16. m Demâ—stra in the preface to the Reader also Declar of eccses discip n Gods arrovv against A therists Papists etc. cap. 5. o I am 4. 12. p Ezech. 16. 44. vvith Rev. 17. 5. q T. C. first reply pag. 177. Declar. of â—ccles disipline etc. r Act. 2. 40. and 19. 9. 2 Cor. 6. 17. 18. Rev. 18. 4. 1. Tim. 6. 3. 4. 5. s Ad salutem animae that is to the salvation of the soâ—le t 1 Cor. 5. 4. 6. Mat. 18. 17. 18. 19. 20. And this Mr H. graunteth aftervvardrin section 5. v Rev. 18. 4. and 14. 9. 20. vv Rev. 13. 16. and 18 2 x Ad. 2. 40 41. Rev. 18. 4. 2. Cor. 6. 1â— Eâ—ra 6. 21. and 9. 14. Psal. 119. 113 128. y 2. Thes. 2. 4. Rev. 9. 3. vvith 1. Cor. 12 5. Ephe. 4. 5. 11 1. Pet. 5. 3. 4. z Rev. 18. 11. and