tyme and after as †Beza in Acts 15.20 some thinke even till their Temple and Citie were destroyed though they did personally hate and persecute Christ Such also was the sinne of the auncient declyning Bishops Cyprian Epiphanius Augustine Chrisostome Leo of Rome c. No lesse was in ours of late Cranmer Ridly Hooper c. in King Edwards dayes and no greater is now in ours presently especially towching our Churches Ministers too generally If you say we are all convicted now and sinne against our owne consciences as they did not in those tymes It is vtterly false and a palpable vntruth Whosoever knoweth any thing in our Church estate generally must needs see it that this poinct towching the Hyerarchy is not acknowledged even of ignorance in a thousand to one many holding and not of the simplest this present governement to be th' only true and right kinde but all men almost to be indifferent and lawfull very few indeed and scarce to be found that see it to be meerly nought or as you terme it wicked intolerable And in king Edwards tyme whosoever considereth shall finde H. Iâ— that the godly learned Protestans then were not vtterly ignorant of this point of reformation and yet sinned not against their conscience in bearing with the tymes neither were abolished from Christ And surelie towching the Iewes they were all generally more convicted then that Iesus vvas the Christ then vve are now that the Prelacy is of Antichrist yet they remayned a Church still because generally indeed they vvere not plainly conuicted Thus then this our sinne is * see the 2. sortes of fundamentall sinnes in the 2. Reply to your yâ—â—â—eason before Pag. 142 Fr. Io. See the aunswer thereto in the same treatise Pag 144.147 no way fundamentall it destroyeth not faith Christianity in our vvhole assemblies Therefore they remaine Christian people still as I affirmed not all godles prophane as you vncharitably speak O beware of rash hasty iudging even of one brother Rom. 14.3.4.13 how much more of such anb so many whole assemblies professing Christ in England Woe be vnto him which curseth where God curseth not Num. 23.8 As also indeed that blesseth where God blesseth not We desire you not to blesse vs in our evill but we vvarne you not to curse vs in our good vvhich indeed turneth vs not to any furtherance but to a great hinderance and stumbling block stopping vs from that syncerity vvhich els vve should dravve nearer vnto Blessed is he that iudgeth vvisely that is vvithout affection and partialitie even of him that is despised Better it is and more Christianlike even to offend in too much compassion and patience especially tovvardes so many hundreth thousands by vvhom vve knovv nought saue good in this poinct then to offend in too much rigor and severity and vniust anger Mat. 5.22 Hovvbeit this vvere not indeed to offend as hath ben above shevved And briefly in twoo vvords thus I conclude it farther that That faith and religion taught in the booke of Articles published 1562. maketh the people that beleeve and obey the same true Christians such as so living dying may be saved But our Church doeth so holde that faith Therefore they are true Christians The Proposition onely is doubted I had thought none so desperate as to deny it but lately I vnderstand you haue denyed it Hovvbeit for ansvver I referre you partly to that vvhich here hath bene said before especiallie to that vvhich is replyed to your Answer in the former Treatise which being well weighed I doubt not but all indifferent Christian mindes will acknowledge our publique Church assemblies in England to be true Christians Fran. Iohnson his Aunsvver YOu have now ten tymes reproched me and are not ashamed Whatsoever your self or others do think of your Churches estate God forbid that I should eyther iustify it or take away myne owne innocency in witnessing the truth against it Heare therefore and I will aunswer you once againe I will open my mouth for the truth against him that pleadeth for Baal The strength of the Reason standeth not as you ignorantlie suppose in the truth or falshood of the particulars you mention but in this that it is not so vvith choyse of Ministers in the Church as it is vvith choyse of parties in mariage For Infidels Idolaters godles persons c. may in that estate marry togeather but they are not in that estate capable of choosing and ioyning to a true Minister And therefore your Comparison doth not hold Yet the particulars do all of them availe much against you whatsoever you pretend to the contrary The first is directlie to the question For although now having seen my aunswer you speak of Christian people yet your comparison which was given me to aunswer spake at first of ignorant persons and those also such as might marry togeather Now you cannot deny but ignorant persons be they never so prophane and godles may marry one with another Yet have they not power in such case to chuse a Minister It is your self then that keep not the point but chop and chaunge the termes of your Argument as you think may best fit your turne And yet all this chaunging of your hew will avayle you nothing at all vnles you could prove 1. That your people in that Church-constitution are true Christians 2. That your Ministers so made and received are true Pastors But neither of these can you do For the first let the Reader see the former treatise where this point is purposelie handled And mynd here that your self confesse some of your Assemblies are all and wholy prophane godles persons Of which you say you speak not Yet tell vs whether you think such Assemblies be true Churches such people true Christians and their Ministers hauing like ordering of the Prelates and acceptance of the people true Pastors or not For the latter this is the treatise and place where you should prove it if you could But behold you do nothing lesse In the Comparison Pag 186. Nay even here you yeeld that your calling received from the Prelates is vnlawfull Yet this is the onelie maner of calling that your Church constitution appointeth That which you speak of your Assemlies not being all and wholy profane and godles persons is nothing to the purpose You might easilie have seen if you had mynded the words of my Reason that I sayd expresselie your Assemblies consist of all sorts of people that is some better some worse Yet seing the best among you remaine in confusion with the worst and all of you in bondage to Antichrist that even for this cause also you can not in that estate be deemed true Churches having power to chuse such Officers as Christ hath appointed for his Church And where you say whole companyes of Christians are not by such commixtures made vnholy prophane and godles it is wholy from the questioÌ„ The point is not
2.14.15.16 Rev. 2.9 Another vntruth is that you say the sinne of your Bishops now is no greater then of the auncyent declining Bishops and them in K. Edwards tyme Whereas many wayes it is incomparably greater as I have shewed before Pag. 40. 41. 129. 133. 148. 162. 175. 177. 183. 203. Another is in that you say your sinne is no way fundamental The contrarie whereof see proved before Pag. 22. 73. 114. 147. And another when you charge me as if I held all among you to be godles and profane when I have alway thought and professed otherwise Yea even here I said your Church coÌ„sisteth of all sorts that is both good and bad better and worse some making coÌ„scieÌ„ce of their wayes according to the knowledg they have some not c. For which also see further before Pag. 7. 20. 21. 41. 78. 103. 168. 178. Finallie it is â—either vntrue also when you say this poynt towching the Hierarchy is not acknowledged in your Church even of ignorance in a thousaÌ„d to one Or if it be true it is a shame for you and all the Ministers of your Church who have not in this cleare light of the Gospell by the space of fourty yeares together made knowen vnto the people so great a point of Antichristianity as the Hierarchy is Which is the verie sinewes and strength of the Popes Religion As I feare wofull experience will teach you further if yet you do not see and feel it ynough But of this also I have spoken before in the Preface Section 6. Lo here the ornaments of your Reply and Defence of your estate The very naming whereof is sufficient to shew your folly and your Churches miscrie Yet least you should please your self in this course as also for the satisfying of such as desier further handling of these things I have spoken of them before more particularly As namely of sinnes fundamentall Pag. 22. 32. 44. 46. 51. 73. 114. 147. Of the Scriptures which here you alledge in the margent Pag. 51. and in the Preface Section 3. Of the Iewes Church Pag. 84. 161. 195. 197. in the Preface Section 5. Of the auncient Bishops Pag. 129. 162. 183. 203. Of them in K. Edwards dayes Mr Cranmer c. Pag. 8. 40. 41. 48. 49. 67. 77. 162. 182. Of your Churches estate and conviction Pag. 3. 7. 16. 27. 33. 42. 43. 53. 60. 61. 63 73. 78. 82. 94. 101. 103. 108. 120. 130. 131. 132. 135. 147. 155. 157. 171. 180. 188 194. 196. 200. c. Your caution against rash hasty iudging of any is very good and needfull We do together with you exhort all to beware of such dealing and to take heed they †iudge righteous iudgement as Christ hath commauÌ„ded And therefore that they be careful to search out and help forward the iudgment Ioh. 7.24 given by the Apostles and Prophets on the Whore of Babylon and all her Daughters Rev. 18.20.21 and 17.1.5.6.7 with Ier. 51 61-64 Neither let any think that this is to curse where God blesseth or to lay an hindrance and stumbling block before any but that it is in deed to reward Babylon as she hath rewarded vs and to beare witnes to the truth and syncerity of the Gospell Rev. 18.6 14.6.7.8 2 Thes 2.8 that it may the more be brought to light and received of the elect to eternall life To such we know Christ with all his ordinances is precious but in deed to them which be disobedient he is a stone to stumble at and a rock of offence even to them which stumble at the word being disobedient to the which thing they were also ordeined 1 Pet. 2.7.8 Take heed therefore you blesse not your selves in your disobedience of anie truth of Christ promising your selves peace though you walk according to the stubbernes of your owne hearts so adding drunkenes vnto thirst For such blessing God hath threatned to curse Deut. 29.19.20 Zach. 11.5.6 Malach. 2.2 For our selves we judge not any man It is the word of God that iudgeth which shall also judge in the last day Ioh. 12.48 By it therefore let every man trie and examine his wayes of what place or calling soever he be first for the worship he performeth vnto God and then for all the other actions of his life that he may so please God in this life as he may in the next be partaker of the glorie that shal be revealed Neither let anie be daunted with the reproches and afflictioÌ„s which accompanie the truth and witnesses thereof Even Christ himself the Prince of our salvation was consecrate through afflictions and he hath promised if we suffer with him we shall also raigne with him Heb. 2.10 Rev. 2.10 Rom. 8.17.18 2 Tim. 2.12 Therefore also we say with the Prophet as you do here and wish it might sound in the eares of all men as a trumpet Blessed is he that iudgeth wisely of the poore even of him that is despised c. Psal 41.1 To conclude your one word whereof you told vs a litle before is now become two words and all litle ynough For if your reason be good all me your self if a man might not after your example in two words conclude the Papists also to be true Christians thus That faith and religion taught in the Creeds commonly attributed to the Apostles the Nicene Councell Athanasius c. maketh the people that beleev and obey the same true Christians such as so living and dying may be saved But the Popish Church doth so hold that faith Therefore they are true Christians c. If your reason be good what will you say to this If you say they professe in word but do in deed both in their Church-constitutioÌ„ and practise denie it such also is your case Besides that the question is not whether anie among you may be saved by the truth you hold For we doubt not but eveÌ„ in the Popish Church God saveth his by the truth there held But the question is whether you or they can in your estate and Church-constitution be deemed by the word of God true Christians or true Churches such as none may separate from your worship and Ministery established among you And here I can tell you that even some of your selves have acknowledged and openly avowched your Churches case to be such Demonstration in the Preface as “ a man may be any thing among you but a sound Christian Yet I suppose you will not say they were desperate for saying so And if I be not deceived your self also have ben like mynded with them heretofore Sure I am you had need cleare these things very well and in anie case take heed you become not desperate therein Neither two nor three of your words will help the matter It is the word of God that must decide it between vs. Whatsoever you have replyed in the former Treatise I have there answered And now I leave it to all indifferent and Christian mynds to acknowledge your
although theyr Church receyve them yet is Mr Iacobs defence as sound for them then as it is now Neyther may any for these or the like separate from theyr Church worship or Ministery if you will beleev him Yet note that for proof of this assertion you must let them take day For as yet they can shew you none And what now if any of the errors which the Church of England at this day retayneth be fundamentall What will Mr Iacob say to that Then agayne he is at a flat Non plus and all his book is not worth a rush save that it yeelds vs the cause and graunts theyr Church to be a false Church aÌ„d theyr people to be no true ChristiaÌ„s in that estate For this therefore see what is sayd in the Treatise hereafter following Pag. 22. 114. 147. 148. What also if D. Bilson should aunswer Mr Iacob for that poynt of Christs descension into Hell as he aunswereth vs for theyr Church corruptions that though it be an error yet it is not fundamentall yea and that they in K. Edvvards dayes held it Mr Cranmer Ridley Latimer c. Would Mr Iacob take this of his word or think it a sufficient warant for the holding thereoff or bynd others to be likewise mynded c. But to let this passe let Mr Iacob mynd well the estate and practise of theyr Church but in such particulars as I have named hereafter Pag. 63. 64. 65. and then let him aunswer as before God Are they lawfull or vnlawfull Are they of Christ or Antichrist Of God or the Divell Lead they to heaven or hell May they be found in the Word and Churches of God or in the Popes Churches Canons Portuis Pontificall May they any maner way be approved and communicated withall or are they not wholy and with detestation to be refused and abhorred For aunswer hereof I will wayte till Mr Iacob reply agayne And in the meane tyme I will now aunswer what he and his Prefacemaker have already published Where first I desier the Reader in both of them and in Bridges Bancroft Bilson Hooker Sutcliff and all such writers of that Church to mynd these three things 1. That all theyr reasoning and perswasions are no other but such as may lead men eyther backe agayne to Popery or the ready way to Atheisme or at least to receyve whatsoever religion the Prince pleaseth so themselues account it not to be fundamentall Thus are they all blynd guydes Thus do they all teach to continew in sinne Thus do they shut vp the kingdome of heaven before men neyther entring in themselues nor suffring them that would enter to come in 2. That they do even set themselues to carpe at the truth it self and at the mayntenance and practise thereoff To which end they vse they care not what objections and abuse they care not whom 3. That they never do so much as offer to bring proof from the Scripture for theyr estate and practise See the particulars afterward rehearsed Pag. 63. 64. 65. And mynd iff there be any of them all that in any book they have written have brought warrant for them from the word of God Onely D. VVhitgift made an assay for some of them but he was so taken downe by Mr Cartvvright as he was glad to lay downe the bucklers which synce that tyme neyther himselff nor any other durst take vp And now Sutcliffe himselff can tell them iff Mr Cartwright have the better hand of D. Whitgift that then the Church of England is no true Church of Christ and that there is iust cause to departe and separate from it Sut. Engl. b. Pag. 228. These things noted I do now come to Mr Iacobs book and first to the Preface which his fellow and frend at a need hath prefixed before it Where I will for more evidence of the truth and stopping of theyr mouths first set downe his owne words as I do also Mr Iacobs afterward in the book it self and then make aunswer vnto them He that made or wrote the Preface subscribeth his Name thus D. B. And thus he beginneth it The Publisher to the Christian Reader Section 1. ABout Three Yeeres since Maister Iacob having some speach vvith certen of the separation before mentioned concerning their peremptory vtter separation from the Churches of England vvas requested by them briefly to sett dovvn in vvriting his Reason for defence of the said Churches And they vvould either yeild vnto his proofes or procure an ansvver vnto the same VVherevppon the Argument follovving this Preface vvas set dovvne in vvriting by maister Iacob vvhich the said parties did send to Maister Fr. Iohnson being then prisoner in the Clinke in Southvvark vvho made an ansvver vnto the same conteyning 3. Exceptions and 9. Reasons in denyall of the Assumption vvherevnto Maister Iacob Replyed Aftervvard Maister Iohnson defended his sayd Exceptions and Reasons And finally Maister Iacob Replyed againe As by the particulars themselves appeareth The Aunswer These two letters Geuev Scot. Allobrog Disc Pag. 7. D. B. I fynd to be set for Doctor Bancroft now Prelate of London in a * shameles book of his not long synce sparsed abroad In which respect as also considering many as godles things here agayne published albeit some might think it were therefore to be ascriâ—ed vnto him yet for other causes partly appearing in the book partly knowen of the man I thinck this Preface was not made by him but rather by another †Daniel Buck D. B. a Scrivener of London a man that hath turned his coat and forsaken the truth as often as †Doct. Pernâ— D. P. the old turne coat did if not also oftner He it was that by letters desired of me to aunswer Mr Iacobs Argument as here is said being himself at that tyme separated from the false worship and Ministery of England to which vomit he is now againe returned wallowing in that â—â—yer from which then he was washed Then also he could say himself thought Mr. Iacobs Argument was frivolous and of no waight and that his desier with some others was to have it answered for the stopping of Mr Iacobs mouth who thought it vnaunswerable Herevpon I made answer vnto it and as there was occasion by Mr Iacobs doubled Replyes have aunswered agayne and agayne I have also for sundry causes consulted with others therein and namely with Mr Henry Ainsvvorth Teacher of our Church my work-fellow to the kingdome of God approved in Christ At London 1593. and Mr Daniel Studley another off our Elders who hath given vp his life for the Name of our Lord Iesus Christ being first * adâ—udged to death afterward exiled c. And now vnto thee good Christian Reader I exhibit the whole Treatise conteyning beside that which was published before my aunswer also to Mr Iacobs second and last Reply that thou mayest try the matter by the word off God and as it agreeth therewith so to receyve it and no
* Act and Mon. edi◠5. p. 581. ◠He neither denied their popish transubstantion neither spake against the authority of the Church of Rome if it vvere vvell governed nor yet the 7. Sacraments and also sayd Masse himself and almost in all their popish opinions vvas a Papist vvith them Thus hath that book word for word What say you now vnto it What think you of these particulars and of that conclusion that not onely in these but almost in all their opinions He vvas a Papist vvith them Againe in the same book Hierom of Prage another Martyr speaking of Iohn Hus saith ‡ Ibid. pag. 584. b. he never maintained any doctrine against the Church of Rome but onely spake against their naughty life To which purpose may be minded also that the Hussites in Bohemia so called to this day for following Iohn Hus are for trausubstantiation and most of the popish errors and worship as grosse as the Papists themselves And to give an instance of our owne countreymen the same history speaking of Thomas Bilney who was burnt at Norwich hath thus * Ibid. pa. 921. b. As touching the Masse and Sacrament of the Altar as he never varyed frō himself so he never differed therein frō the most grossest Catholicks Mark these words he differed not therein from the most grossest How now will this and your speach agree who blush not to say that the book of Acts and Monuments affirmeth not that they held these errors in the largest and grossest sort Besides this bold vntruth of yours let the Reader mind how plainely you insinuate that if your Church had the Masse and the Popes supremacy so it were not in the largest and grossest sort you could defend their case aswell then as you do now by bearing the world in hand that these things might stand vvith Christ crucified c. Let the Reader mind and remember it I say no more It remaineth that now I cleare M. Hus and the rest of the Martyrs from your rash censure You judge if any of them held any errors that be fundamentall they are no holy Martyrs but abolished from Christ This I denie And you to proue it should from the Scriptures have showed first what it is to be fundamētall or of the foundation then that whosoever holdeth such error is abolished from Christ But you have done neither I know that here and everie where you give vs your bare word and obtrude vnto vs your owne fancies But your words are no Oracles nor your fācies rules for any to follow Handle these things therefore more soundly in your next And what you speak speak it frō the word of God In the meane time for better clearing of the truth and Martyrs I will show you my mind being ready notwithstanding to heare any that can show better from the word of God And so I pray you take this and all my writings First the word foundation is vsed in the scripture and therefore is of vs to be considered divers waies One is in respect of God and his election Of the foundation and fundamental points or of his Church and people called and sanctified in Christ 2. Tim. 2.19 Psal 87. Pro. 10.25 Another is in respect of the onely ground of all true faith and Churches which is Iesus Christ or of the first principles and speciall heads of Christian religion Mat. 16.15.16.17.18 1 Cor. 3.11 Esa 26.16 1 Pet. 2.6 with Heb. 6.1.2 A third is in respect of the Apostles and Prophets doctrine concerning Christ or of our receiving it and building therevpon Ephes 2.20 Rev. 21.14 1 Cor. 3 10-15 1 Pet. 2.7.8 Luk. 6.48.49 Now which way soever you take it there is no question but the Martyrs although they erred through ignorance of that time in some waightie points of Christs Religion which you call fundamentall yet were notwithstanding holy Martyrs For touching the first of the exceptions aforesaid Gods foundation remained sure and sealed vnto them so as the Lord knew them to be his and they also were sanctified both to witnes vnto death the truth then called in question and to depart from the contrarie iniquitie Touching the second and third they both beleeved in Iesus Christ as it pleased God to reveale him in their age by the doctrine of the Prophets and Apostles and they built firmely therevpon not stumbling at the word and disobeying it as is the manner of most now a daies but obeying and holding it forth vnto death So as when the stormes and floods of persecution beat vpon them they were not shaken from the truth they testified but remained constant to the end even when the politick Statutes of Princes the subtill arguments of the learned the earnest perswasion of their friends the great losse of their goods liberty estimation in the world finally the most cruell vsage and tirannie of the Adversaries as it were so many waves and tempests stronglie assailed to drive them a contrarie course Thus were they faithfull to God and loved not their lives vnto death as their Martyrdome proclaimeth to all the world howsoever you could be content it seemeth for any the more advantage to your selves to lay their honour in the dust Secondly in this question we are to discerne betweeen the errors them selves and between the persons that hold them The errours may in their nature be fundamentall as you speak and yet the persons erring therein of ignorance not striving against the light revealed but indevoring to walk faithfully in the truth they see may through Gods mercie in Christ be saved For example some of the Corinthians that denied * 1 Cor. 15.12 the resurrection of the body and some of the Galatians that erred about “ Gal. 4.9.10.21 5.2.3.10 and 6.12.13.15 Circumcision the Law although the errors were in their owne nature fundamentall as you will not deme yet might they that dyed in them before Paules epistles came to those Churches thereabout be saved of God As we * 1 Cor. 11.30.31.32 read that some were dead and chastised of God a-about their abuse of the Sacrament yet not condemned with the world Likewise of Abijah the sonne of Ieroboam that made Israell to sinne the ‡ 1 King 14.1.13 Scripture recordeth that God shewed him mercie because in him was found some goodnes toward the Lord God of Israell Where marke those words some goodnes By which appeareth that although he were as the rest in that generall apostasie of Israell which your self account fundamētal yet having some goodnes in him towards the Lord he found mercie at his hands Furthermore at this day concerning the errors of the Lutherans about cōsubstantiation and the person of Christ of the Anabaptists about Christs humanitie and denying Baptisme to the seed of the faithfull of the Papistes about trāsubstantiation the Popes supremacie c. I suppose that you will graunt both that these errors be fundamentall as touching the nature of the errors thēselves and that yet
And for the other that Christ notwithstanding said to some of the Iewes Maâ— 15.9 they vvorshipped God in vaine teaching doctrines mens precepts Mat. 15.9 How say you Mr Iacob is the Scripture therefore contrarie to it self Or were Christs speaches contrarie the one to the other Pag. 83. 2 Besides are you so dull as you can not conceive no not when it is told you that the sinnes and corruptioÌ„s of the meÌ„bers of a true Church may fitlie be alledged against whole false Churches and yet neither condemne the true constitution of that Church wherein the one stand nor justifie the false constitution of the other 3 Yea know you not that a Church in true constitution jointlie considered may be said to be true vvorshippers of God c. and yet some yea manie of that Church be said also through their owne default in other respect to vvorship God in vaine or to be tainted with Idolatry or the like And yet no contradiction be implyed in so saying Seing you cannot vnderstand it in Christs words concerning the Ievves see if you can perceive it in Pauls to the Corinthians When he speaketh to the whole Church jointlie considered he commendeth them for keping his ordinaÌ„ces and acknowledgeth they call on the Name of the Lord Iesus 1 Cor. 1.2 11.2 But when he speaketh in respect of some that sate and eat of the sacrifices in the Idol-temples he biddeth them fly from Idolatry and telleth them they cannot be partakers of the Lords table and of the table of Divels 1 Cor. 10.14.21 8.10 Yet is he not contrarie to himself for all this Mynd withall what I aunswerd before concerning this point in the Second reason Pag 90. And so againe I leave it to the Reader to judge whether the contrariety you speak of be not in deed an harmony and that therefore you abuse both the Scripture and vs. Chap. 13. The seventh Reason against Mr Iacobs Assumption aforesaid Fr. Iohnson If the Spirit of God account them to be departers from the faith and consequentlie no true Christians who though they hold other truthes of the Gospell yet forbid to marry and commaund to absteine from meats vvhich God hath created to be received vvith thankesgiving Then such account must needs be made of the estate of the Church of England which not onelie both these things but withall forbiddeth the true Ministerie and worship of God and commaundeth a false Whose Ministers and people also do all of them partake therein For proof whereof besides their practise of these and persecution of the truth see their owne Canons Articles Statutes Iniunctions c. But the former is true 1 Tim. 4.1.2.3 Therefore c. H. Iacob his 1. Reply to the 7. Reason â—â— 1â— THis yout seaventh Reason is They are departed from the faith that forbid to marry and commaund to abstayne from lawfull meates Also this is worse then that viz. to forbid the true Ministery and to commaunde a false which we in England doe Ergo we are departers from the faith I deny this AntecedeÌ„t that is your AssumptioÌ„ with a distinctioÌ„ The Papists †See â—hâ—â—â— Testam in Mat. 15.18 Fr. Io. See D. Fulkeâ— answer therevnto forbidding of mariage meals if they had don no worse doth not make them departers froÌ„ the saith that is not “ or not fuÌ„damentally not simply vvhich vvordâ—s I think â—itter to bee here vsed as in my next Reply is further declard totally No more could their Hyerarchie and ceremonies simply Neither doe these things make vs the Protestants to be such The Papistes fall from Christ ‡ That is fundameÌ„tally simply see in the 2. Reply follovving wholy in other poincts namely 1. The Papall supremacy 2. The sacrifice of the Masse 3. Iustification by workes Which blessed bee God wee are farre from Therfore the Apostle in saying They departed from the faith meaneth in * vid. in abstayning froÌ„ Mariage and meetes these poincts they erred or departed from the faith but not absolutly and wholy 2. Furthermore touching your Proposition if you vnderstand Paul of Martion the Heretike and Tatianus who did absolutly condemne Mariage and certen meats they even therein might vvholy fall froÌ„ the faith I meane somwhat like to Balaam Iudas and those Apostate Israelites “ Pag. 105.112 lately spoken of namely for having their consciences convicted and seared with a whot iron And thus are they in no comparison with vs of EnglaÌ„d nor with the Papistes neither if they had erred in nothing else Fr. Iohnson his Aunswer to Mr Iacobs 1. Reply to the 7. Reason HEre being not able with any colour to deny the consequent of the Proposition neither to justify your present Ministery worship Canons Articles IniunctioÌ„s c. which you must do Mr Iacob and still we call for it if you will justify your present estate yet being desperate sure for els you would never have done it you feare not to gainsay the Assumption that is the very words and testimony of the Scripture it self 1. Tim. 4.1.2.3 The Apostle saith that they which forbidd Mariage and Meats are departed from the faith You say No. Now whether I pray you shall we beleev You or the Apostle But what colour have you for your deniall This forsooth That they which doe so do not depart from the faith totally and that the Apostles meaning is that in these poincts they depart from the faith but not absolutly and wholy So by your conceit none may be accounted departers from the faith that depart onelie in some poincts but they which doe it totally from all And thus may no heretikes or Antichrists that euer haue bene or shal be in the world be iudged departers froÌ„ the faith because they depart from it but in some poincts and not absolutly from all Thus have you justified at once the Arians Nestorians Sabellians Papists Familistes Anabaptistes and whom not because they depart but in some not wholy from all poincts of faith Is it not great pitie that Antichrist hath so long wanted such a stout Champion as can thus in one word justify his forbidding of meates and mariage yea and his most detestable Hierarchie and superstitions withall By your learning Mr Iacob all the Martyrs and writers heretofore which by evideÌ„ce of this Scripture convicted the Synagoges of Antichrist to have departed from the faith and therefore separated from them were vtterly deceived Yea and the Apostles themselves were wholy mistaken when they call Antichrists Church and Religion ♣ 2 Thes 2.7 a mysterie of iniquitie which ‡ 1 Tim. 4.2 speaketh lies through hypocrisy * 2 Pet. â— 1 prively bringing in daÌ„nable heresies and ‡ hauing a shew of godlines but denying the power thereof And Iohns eyes it seemeth were not matches 2 Tim. 3.4 when he saw in the whores forehead that is in Antichrists Church and Religion a name written A mystery great Babylon the mother of vvhoredomes and
of themselues raylers murmurers malicious covetous presumptuous lascivious hypocriticall vnstable discontended and such like persons alledgeth the Prophecyes Scriptures examples which were before of them in Enochs tyme of the vnbeleuing Iewes the Sodomites evill Angels Cain Balaam Corah c. Iud. Epist vvith Gen. 3.1 and 4 3-16 and 19 1-25 Numb 14. and 16. and 22. chap. c. Now in these as in the rest and many other so alledged in the Scriptures may divers differences be observed Yet are they all notwithstanding fit and pertinent for that wherevnto they apply them Neyther can any be ignorant but that there will be difference eyther of time place cause sexte persons things maner or such like circumstance in any allegations and yet they be pertinent nevertheles It is not materiall then though some differences might be noted between the case of England and theyrs of whom those Scriptures speak seing notwithstanding they do fitly prove that for which they are alledged Let the Reader also mynd here an old Popish shift whereby they labour to turne away the evidence of any Scripture that is vrged against theyr corruptions viz by noting some difference between theyr case and such as the Scriptures alledged speak of This you may see every where in theyr Rhemish notes on the New Testament and in all the rest of theyr books and defence of theyr Church and religion But now further to make the abuse of his lips yet the more manifest marke that the very Scriptures here mentioned by himself speak not onely of the vvhole body and povver of Heathen and Antichristian religion as he pretendeth but of every particular ordinance and vncleane thing belonging therevnto For thus they speak expressely Tovvch no vncleane thing Keep all myne ordinances and all my iudgements Be ye cleane Partake not in her sinnes c. By all which is most plainely forbidden all maner of partaking not of the whole onely but of every parcell of Antichrists or any other false worship whatsoever As to the second difference which he noteth here of theyr vvilfulnes rebellion obstinacy partaking vvith the lavvfull and good things vsed among them c. it is handled and answered in the Treatise following Pag. 42. 43. 88. 108. 130. 132 161. 170. 171. 175. 180. The particulars which he citeth out of the Evangelists towching the Iewes are the speaches and testimony of reproof given vnto them by Christ whē now he threatned to take away from them his kingdome because of those sinnes and other the like among them Mat. 21.43 This man himself knoweth we never doubted but true Churches might fall into errour and the members thereof walk corruptly in which respect they are subiect to be reproved And yet notwithstanding the Church constitution and functions be lawfull and ioyned withall vntill they refuse the voyce of Christ and will not be reclaymed Rev. 2. and 3. Math. 21. and. 23. Act. 2. and 13. and 17. and. 28. chap. Wherevnto when once they come then are all taught to separate and save themselves from such a froward generation Act. 2.40 and 13.46.47 19.9 Esa 8 12.-16 Now if we may separate from such as have ben true Churches when they so fall into sinne and persist as is aforesayd notwithstanding that otherwise they professe many Doctrines of truth how much more may and ought we to separate from all false Churches which stād in the apostasy of Antichrist that Man of sinne howsoever they professe some truth withall 2 Thes 2 3-12 vvith Rev. 18.4 Ezech. 16.44 But of the difference both of the estate and dealing with true Churches and false compared together as also of the weaknes and falsehood of this māner of reasoning which here he vseth I have other where spokē sufficiently both in this Treatise following to which he referreth vs Pag. 92. 161. 195. and in another already published viz. A Treatise of the Ministery of England Pag. 45. 61 62. Note withall that none of the Evangelists neyther any other Scriptures do shew that Christ or the Prophets did at any tyme communicate with the Iewes in any evill but alway reproved them Whereas it is not possible that any should communicate with the Church of England though it be in theyr best things even of the Ministery of the Word Sacraments Prayer etc. but they must needs partake in evill As namely with the Hierarchy Leiturgy confusion and other sinnes of Antichrist that sonne of perdition Let him shew the contrary in any one thing among them iff he can And of this also see more hereafter Pag. 170. 171. 180. Finally let him tell vs if he have said any thing here which they in K. Henry the eight his dayes might not have alledged when the Popes supremacy with much of his religion besides was cast out of the Land and yet they oppugned the truth in many things and became drunken with the blood of the Martyrs notwithstanding D. B. his Preface to the Reader Section 5. Obiection But vnto the examples of these Churches me thinkes I heare already that common aunsvver and last refuge of theyrs vvhich is this Those Churches say they were in a true outward constitution And therefore were the true Churches of Christ notwithstanding those grosse errors which they held in other poincts of doctrine and practise But contrariwise say they the Churches of England have a false outward constitution and therefore they are no true Churches of Christ notwithstanding theyr truthes of doctrine c. Ansvver So the outvvard constitution is the maine poinct on vvhich they vvholy depend and for vvhich they vvholy condempne the Churches of England from being true Christians in state of salvation VVhich I doubt not plainly to take avvay 1 And first concerning the constitution of the Ievvish Churches If vve should examine the same vve should finde that it vvas as greatly altered and corrupted as is the constitution of the Churches of England Tvvo high Priests having by simonie crept in at once vvhich vvas vnlavvfull and contrarie to Gods ordinance notvvithstanding their gloses in their other ‡ ‡ 9. Reasons vvritinges to allovv them to be lavvfull by * * 2 Chrō 24 2.3 Zadok and Abimelech and by ††2 King 24.18 Seruiah the chief Prieste Zephaniah the Second vvhich make against themselues For there vvas never but one high Priest as they confesse * * Ansvver to Mr Hild. Pag. 50. Ergo not tvvo as here vvere the rest vvere indeed inferior to him And yet amongst those there vvas a chiefly also vvho vvere called sometimes Second Priests or Priests of the Second order 2. King 23.4 and sometimes chief Priests Math. 27.1 These Scriptures being compared vvith those in the margin by them cited doe make it more plaine Novv if the chief offices vvere so corrupted and altered through couetousnes as the Histories make mention It is not likely that the inferior offices did remaine sound but vvere asmuch or more altered The Priests generally being such couetous
false Church And contrarily Thirdly I aske Is not the Hierarchy and Church constitution of Antichrist the most detestable anarchy of Sathan that ever was And doth not Sathan far more commonly and readily part with his false doctrine then with it when he must needs part with the one 2 Thes 2.9 and yet can retayne the other He is subtill and of long experience he can mynd and knoweth full well that so long as he holdeth his owne constitution of a Church he can quickly vppon any opportunity bring in his doctrine agayne even with a trice For why He hath both the people ready for the receyving of it being yet still in the confusion and bondage of Antichrist and his owne Ministery also to be imployed in the publishing and serving thereof theyr Offices Callings Ministrations Maintenance being all ready at hand and fit for the purpose Whereas on the contrary when the false constitution is abolished then false doctrine wanteth both hee woonted place of receipt and her nimble wings by which she should spread and fly abroad And here I could alledge for proof hereof the prefer Ministery and estate of the Church of England which being of Antichrist Sathans graundchild and he now having spyed his tyme and found some opportunity beginneth apace by this meanes to bring in agayne such doctrines of his as had for a tyme ben suppressed As namely Free-vvill Auricular Confession Christs soule to descend into Hell The Church of Rome to be a true Church c. Witnesse the Books and publik Sermons of Bilson Bancroft Hooker Androes Harsenet Barret and other the Priests and Prelates of that Church the Marchants of these and the like wares off the Beast in Court City Countrey Vniversity and where not The same thing you may mynd also thus So long as the house standeth still and is furnished with servants and Ministers it is ready for the implements and furniture though removed for a tyme to be brought in agayne and soone to be set vp in theyr woonted place And if you would see an example of these things yet in memory look but at the Churches estate in K. Edwards and Q. Maryes dayes compared together The popish constitution of the Church being not abolished in King Edwards tyme how soone was the Popes doctrine yea and his supremacy in Queen Maryes dayes spread and acknowledged throughout the Land Yet the same doctrines of truth were in K. Edwards tyme published and receyved which now are in England And very like also that it was then with more zeale and love of the truth thē now it is specially considering the generall coldnes of men and the cruell persecution of the truth to which this age synce is come Mynd further that the Offices houses and maintenance of the Fryers and Nunnes being before in the time of K. Henry the eight quite taken away they were not able in all Q. Maryes raigns to reare them vp agayne No albeit they iudged them lawfull and necessary aswell as the other poynts of Popery and did also very earnestly desier and labour to have them reestablished So great a matter it is to have a thing abolished in the whole constitution thereof Even as when an house is rased and pulled downe to the very foundation And here vpon this occasion let me also aske Whether if the Callings and Livings of the Prelates and Priests together with the Idoll Temples and confusion of all maner people in the body of the Church now had in England were so dealt with as the Abbats Monks Abbeyes and Nunryes then were there would not fewer Iesuites and Seminaryes come into the Land Popery lesse increase treason against her Maiesty be lesse attempted and finally all the meanes and hope for the full replanting of Antithrists religion agayne in that Church be vtterly removed and taken away Let this Scribe then go and perswade such as himself that the outward constitution of the Church is but as the tithing of Mynt Annise and Commin c. Whosoever have theyr 〈◊〉 exercised to discerne good and evill will playnely see that notwithstanding any thing he pretendeth yet it is and ought to be accounted among the waighty matters of the Law of God Yea that it is of far other importance and consequence then most men think or will yet be perswaded albeit even experience the Mistresse of fooles might in all this tyme and tryall have taught them sufficient if ynough were ynough for men In cases of Religion Now for his Reason here any may see by that which hath ben sayd that it is very frivolous and of no waight at all The Proposition or first part hath nothing for the ground of it but that which is in question and neyther is alway true nor can be yeelded vnto for very great and waighty causes here before declared Vnto which adde these also 1. That many errors in doctrine are and may be far lesse then the errors of the outward constitution when they are truly compared together 2. That the true outward constitution of the Church alway implyeth both a separation of the people from the World and the joyning of them together in the fellowship of the Gospell and both these to be voluntary Which particulars being considered with the former will teach him not barely to set downe but duly to prove the Proposition in his next Reply The Assumption or second part of the Reason is in some fence true in some sence false and in both against himself and their Churches estate When Churches are set in the constitution and way of Christ if afterward they fall into some errour of doctrine they are notwithstāding for the former to be reputed true Churches vntill being admonished they refuse to heare the voyce of Christ and to yeeld to the truth Thus the Assumption is true and of vs confessed by the example of the Churches of the Iewes c. But when theyr case cometh to be such as they will rather abide in errour then obey the truth and voyce of Christ this so wilfull persisting simply overthroweth such a company from being a true Church in such estate And thus the Assumption is false and so proved to be by the example of the said Churches And both wayes it is agaynst him and theyr Church as will yet further appeare by that which is now to be spoken of his question wherein he would be resolved He asketh VVhat if a company of Arrians Anabaptists or Papists should be gathered and established in a true outvvard constitution and still retayne theyr fundamentall errors before named VVhether then their outvvard constitution should make them a true Church Yea or no. I aunswer 1. Not onely false constitution but false doctrine also retayned make a false Church If it were so then that they could have a true constitution as he supposeth yet by reason of theyr false doctrine they should be a false Church 2 I aske also of him Whether these companyes of whom he speaketh
testimonies of theirs if the case were not as cleare as the Sunne at noone day But you say I depraue their meanings vtterly Why so I pray you Because they say not that all your Assemblies are such nor your vvhole Assemblies though they graunt very many such to be among you that is manie of your Church to be Atheists Papists Drunkards Whoremongers Thieves Murtherers Witches c. Alas M. Iacob it pittieth me to see your extreame follie and evill conscience Your follie that see not how both they and you giue the cause in this graunt and therby also testifie that I do not at all deprave their meanings Is it possible that your Church-assemblies should be full of such knowen vngodly persons and yet be Congregations of faithful men It never entred into my thought much lesse did I ever say it that your whole Assemblies are such I know and willingly accknowledg many of your Church not to be so for which I praise God Alwaies I except your publike worship and Idolatrie wherein all even the best among you are inwrapped This I said that your Assemblies are not congregations of faithful men but a confusion of all manner of people though never so vvicked And this you see do your owne men testifie Adde herevnto that both they and your self graunt your Assemblies herein ought to be reformed If they be already Congregations of faithfull men what reformation would you haue in this behalf But if their estate herein be such as they ought to be reformed why are you so shamles and foolish thus to speake as you do in all this matter Besides your folly you bewray an evill conscience in asmuch as you denie that thing the light whereof doth so shine in your conscience as even whiles you would shift it of you are constrained to acknowledg it whether you will or not Where you speak of your owne men that they deny not your Assemblies to be companies of faithfull men or vtterly to be seperated from it is to no purpose at all saue against your selfe For first though they speak it not in these very syllables yet the thing it self necessarily followeth vpon their words It is without question that the heathen Poets did themselues worship Idols yet notwithstanding sometimes they so spake in their writings as Paull doth * Act. 17.28.29 from thence conclude that not Idols but the true God onely is to be worshipped Had it now ben of waight for any of them to have alleadged against the Apostle that theit Poets did not deny Idols to be worshipped Yet you think it sufficient to withstand the truth with any such pretence Let this once spoken serve for aunswer to all your reproches wherewith you burden me many times for the collections which I deduce necessarily from your owne and other mens writings Secondly you are to know that it is not materiall against me whatsoever your men doe graunt or denie But against you it is who abide in the same Ministerie and of the same Church with them For that which you speak of the Church of the Iewes both auncient and in the time of Christ referring vs to another place hereafter in this book for proof of your comparison look you there also for aunswer therevnto And hitherto of the first point of your Article and profession differing from your practise and constitution For the second if you professe to preach the pure vvord of God as this Article requireth and yet againe both in profession and practise as here you acknowledg preach the impure and lying writings of Men such as be the Apocrypha books and your Homilies what is or can be more contrarie If your Article meane othervvise as you pretend it is full of deceit Neither shall any ever know what your profession is if your Articles doe thus crosse one another and your practise also agree with the worst But to cleare this point I aunswer furthermore 1. that it is a point of necessitie requisite that Gods vvord onely be taught For which see these Scriptures Deut. 4.2 and 12.32 Psal 119.113 Prov. 30.5.6 Esa 8.20 and 59.21 Ier. 23 16.28 Ioh. 5.39 Col. 3.16 1 Tim. 6.3.4.5 and 2 Tim. 3.16.17 Gal. 1.8.9 Rev. 22.18.19 Thus by your owne exposition of this Article the Assumption of your maine Argument falleth and your Churches remaine in false constitution which is the question betweene vs. See the third Exception follovving In the aunsvver to Mr Iacobs 2. Reply 2. The Apocrypha books maintained in the Church which you say is both your profession and practise overthroweth the truth of Christian religion and bringeth in Iudaisme Popery Atheisme and what not 3. Even in the Church of Rome where these books also are received yet withal the pure word is so preached among them by Law as no doubt to some is sufficient co salvation For proof whereof see the Rhemes Testament in their note vpon 1 Tim. 2.5 Yet this hindreth not but that their Church maintaineth false doctrine as in that place also may be seen and standeth in false constitution Neither therefore can this help you It resteth then that you show the pure worde only to be preached among you by Lavv and that also according to Christes ordinance which yet you doe not neither can doe And therefore it is your self that say nothing but that you both professe practise errors Now it is well the truth so shineth in your heart as you confesse your Churches faile from the pure vvord in sundry lesser points Yet I pray you reckon vp these points in particular that by the worde of God it may be seen whether they be lesser or greater then you would beare vs in hand Then tell vs in whose power it is in your Church to redresse them Also why they are not redressed seeing you know them and haue ‡ Rev. 2.16.17 3.3 Mat. 18.15.16.17.20 1 Cor. 5.4.5 Lev. 4.13 2 Cor. 10.4.5.6 rules given by Christ for such cases if your Churches be his Lastly why you for your part abide in knowen errors and keepe not the truth and commaundements of Christ As touching that you say though they be errors yet they are not fundamentall neither doe in their owne nature abolish from Christ the fit place of handling this point followeth in the second Exception and seventh Reason to which places I referre it Yet in the meane time because here we are treating of the Apocrypha books tell me whether in retaining them you retaine not such errors as your self account fundamentall c. For example the book of Tobit teacheth that †Tob. 12.12.15 Angels doe present and bring to memory our prayers before the Lord. Now this honour you know is peculiar to Christ who “ 1 Tim. 2.5 onely is the Mediator of Intercession That Apocrypha doctrine therefore is blasphemous and an error in your sence as I take it fundamentall Adde herevnto that * 2 Mach. 12.43.44.45 offring vp of a sinne offring to God for
Iewes * Mal. 1.6.7.8.12.13 Amos. 4.4.5 Esa 1.12.13 polluted the table of the Lord and made their oblations to be in vaine yea if the abuses in Corinth about the Sacrament made that ‡ 1 Cor. 11.20 it was not the eating of the Lords supper what then shal be thought of the heynous abominations of Antichrist retained among you in the Sacraments Your distinction of simply abolishing is but leaven of your owne borrowed from your Prelates and by them from the Papists We plainely affirme that your abuses and corruptions are such as the Sacraments among you are not duely administred according to Christs ordinance and that it cannot be showed by the word of God that they seale vp Gods covenant of grace to your Church and the members thereof in that estate Now see that according to your promise you refute this And prove that notwithstanding all your corruptions mentioned yet Christ acknowledgeth your Sacramēts for his also that the good things and ordinances of Christ wanting among you are not of necessitie requisite In the meane time know that none can partake in the administration of your Sacraments but they must needs withall partake in your sinnes before rehearsed Which the Lord hath most straitly forbidden Rev. 18.4 and 14.9.10.11 Exod. 20.4.5 Psal 119.21 Mal. 1.7.8.13.14 2 Cor. 6.17 Amos. 4.4.5 and 5.5 Ephes 5.11 The particulars of your Article you say you omitted for breuities sake Let others beleev you that will for mine owne part I neither do nor can beleev it You have here taken paines to write an whole book and in it a multitude of words to no purpose Is it likely then that for brevity sake you would omit the most speciall points of the Article which may be written in a line or two at the most Nay M. Iacob these clauses of faithfull men duely according to Christs ordinance are so ful and pregnant against you as you thouht it no wisdome to mention them at all but rather in silence to bury them vnder some generall terme or as your self speak to comprehend them in a generall clause This in deed was the best way to darken the truth and help your self if any way you could But any that mind your manner of dealing may easily see that if these clauses had made but a tenth part so much for you as they are fully against you then you would have ben so far from omitting thē as we should have had them noted downe in greater letters then the rest For your Article it self if the meaning of it were to comprehend those points in your generall clause why then did it so particularly mention them besides Were the framers of your Article so ignorant or carelesse think you as in a brief descriptiō of such a waighty matter they would commit so many vaine and needles tantologies Nay rather they judged all these particulars absolutely needfull specially that Christs ordinance be had and observed and that also in all things of necessitie requisite How say you is not this the meaning of the Article How fondly then and how vnconscionably have you abused not onely your pen and tounge but even your Church and book of Articles whereon you seeme for to rely How just cause also have I then still to demaund where and what your proofes be touching the particulars of your owne description of a visible Church Your parable of a Landlord and a Tenaunt besides that it is popish and against your selues as hath ben shewed it is also false You have not had possession time out of minde as you pretend It is but yesterday since this your Samaritane and misceline religion began viz since King Henry the eight Now also Christ the King and Lord of his Church doth by his servants lay claime to his owne right and disclaimeth your false worship and Ministerie So your owne saying is against your self Nullum tempus occurrit Regi No time doth preiudice the King If you plead your right by any more auncient date as from Christ and his Apostles the evidence may soone be shewed from their writings If you doe it not all men of wisdome will not onely condemne your folly who take vpon you the defence of so bad a cause but will also perceive the impietie of your Churches estate for which no warrant can be shewed frō Apostolik writ For our going out from among you when before we had held part of possession with you I brought warrant from the worde of God which you touch not at all That it lieth vpon you yea and that your self have taken it vpon you to approve your Hierarchy Leiturgy confusion of people c. appeareth not onely by the title of your book which is called A defence of the Churches and Ministery of England but by reason also that you began the first Argument and continew to replie Wherevpon you are bound to proue what is denied or in this case put vnto you to be proved We then in aunswer to your Argument noting the falshood of your Hierarchy worship c. it is your part now to approve them by the word of God or to convince that they abolish not your constitution from being Christs If you cannot doe this confesse it and give glory to God That your case is thus hath ben often shewed by vs both in other writings and in these aunswers to your self And of this point there will be occasion afterward to speak againe Touching the impudent vntruth wherewith you were charged first you sayd your selves see not wherein you faile touching Preaching or Sacraments in things necessary I alledged your owne men as witnesses to convince you therein The Admonition T. C. his replies the Demonstration c. Now you aunswer that none of all these do graunt any thing to be wanting vvith you that is necessary to the being of a Church simply nor to the being of a true Ministery or Sacraments but onely to their vvell and convenient being By which bold assertion of yours you both prove and persist in the impudent vntruth laid to your charge For hearken now and you shall heare themselves testifie thus much The first Admonition in the Preface sayeth thus In a fevv vvordes to speake vvhat vve meane Either must vve have a right Ministery of God Admonitiō to the Parliam first and second and a right government of his Church according to the Scriptures set vp both vvhich vve lack or els there can be no right Religion nor yet for contempt thereof can Gods plagues be from vs any vvhile differred And againe in the treatise it self are these words We in England are not yet come to the outvvard face of a Church agreable to Gods vvord Or as it is written in the margent of divers of those books we are scarce come to the outvvard face of a Church c. Take which of these you please the best is bad ynough Touching the Ministerie in particular the same book and men say thus We have an
thousand such like which are all of them concerning the outward orders gouernement and ceremonies of the Church By your Diuinitie these and infinite such like are vnvvritten and vncerten but left onely to the pleasure of the Church and Magistrate Yea if it please you the Princes and ciuill Magistrates may them selues be the publique Ministers of the vvord Sacraments and Censures of the Church 2. Any that will may without a calling take vpon him to be a publque Officer in the Church 3. Women may baptise or administer the Lords supper 4. The Iewish Romish or Heathenish Priesthood may be retained 5. Auricular confessiō may be vsed 6. The Keyes of the kingdome of heauen may be appropriated to the Pope of Rome or the Prelate of Canterbury or any other whōsoever 7. The Prelates and their Officials excōmunications do bind in heaven 8. The Apocryphall books and Decretall epistles are Canonicall scriptures 9. The Popes Portuis and the English book of prayer taken out of it are the true and lawfull worship of God 10. The Prelates and Priestes are the true and lawfull Ministers of God 11. Orders Penaunce Extreame vnction Matrimony c. are the Sacramentes of the Church 12. Surplus Cope Cap Tippet Rotchet c. are ornaments of the Ministery Finally all ragges and trumperies of the Romish religion are good and lawfull if it please the Church and Magistrate For why They concerne the outward gouernement orders and ceremonies of the Church And touching them you say Christ hath left no ordinances written certen not perpetuall but left them at the arbitrary appointment of the Church and Magistrate Is not this strange Diuinity Yet you stay not here neither but as men that have bent their tongues like bowes for lyes you feare not to adde further that when the Church and Magistrate appointeth any ordinances whether these or any other touching the outward gouernement and ceremonies of the Church we are to account them Christes owne who hath left this liberty to the Church for to vse O shameles mouth O vnchristian hart Can any Papist or Atheist say more Or can any desire a more euident proof then this that you and your Assemblies thus holding professing and practising as here your self affirme cannot in this estate by the word of God be deemed true Christians and Churches Sixtly you do yet further seek shifts and would colour the matter by pretending That the things which concerne outward gouernement and ceremonies are not of the foundation simply But this will help you no more then the other For first we aske are they of the foundation at all though not simply If they be then seing they are not written nor certen nor perpetuall as here by you is affirmed it will follow that neither the whole foundation is written certen or perpetuall neither the Apostles were faithfull and skilfull maister builders in the laying thereof If they be not then why is this word simply added as if you granted they were of the foundation though not simply Secondly we aske whether the outward gouernement and ceremonies ordained by Christ for his Church vnder the Gospell be not of the foundation asmuch as the outward gouernemēt and ceremonies appointed by Moses for the Church vnder the Law Or if they be whether they are not as faithfully set downe by Christ as the other were by Moses and as carefully to be observed by vs as the other were by the Iewes or rather more inasmuch as * Heb. 3.2.3 Christ the Sonne is worthy of more glory and honour then Moses the seruant Thirdly we aske what fundamentall poinctes Moses and Aaron with the rest of the Iewes ioyning with them held that ‡ Num. 16. chap. Corach Dathan Abiram and their cōpanions held not differing frō them and erring onely touching the Priesthood and Ministery which concerned the outvvard orders and gouernemēt of the Church Was therefore Corah Dathan Abiram and their companie in that estate the true Israell of God Or were not the other truthes they held by this meanes frustrate and of none effect vnto thē Nay were they not therefore vvholy to be separated from and left to the iudgment of God which overtook them and all that ioyned vnto them Yet was their error onely in matters of order and outvvard gouernement of the Church This may serve to convince your vntrue assertions in this place To that of Maister Cranmer Ridley c is aunswered before For conclusion I adde concerning this poinct That all such assemblies and people as hold professe and practise as doth the Church of England these abominations following can not by the word of God be esteemed in such estate truely to holde Christ their Prophet Priest King viz. 1. The confusion of all sortes of people though never so wicked and their seed in the body of the Church 2. The offices and callings of other Archb. and Lordb. then Iesus Christ also of Archdeacons Priestes halfe Priestes Parsons Vicars c. 3. The entrance into the Ministery by another way and other Lords then Iesus Christ 4. The executing of it vnder these strange Lords and leaving it at their pleasure 5. The preaching of the word administration of the Sacraments and governing of the Church by vertue of the offices and callings aforesayd and according to the Popish Canons and constitutions 6. The power of Excommunication in the Prelates alone and their Officialls 7. The confounding of Civill and Ecclesiasticall offices and authority in the Ministers of the Church 8. The forbidding of Mariage at certen seasons 9. The imposing and vsing of stinted deuised Leiturgies The English Portuis taken out of the Popes Latine one word for word saue that a few of the grosest things are left out yet keeping the same frame and order of Collects Psalmes Lessons Pater nosters Pistles Gospels Persicles Respondes c. 10. Appointing holy daies to all Sainctes and Angels to the Virgin Mary Iohn Baptist Mark Luke and twelue Apostles severally 11. togeather with Fastes on the Evens and on Ember dayes Fridayes Saturdayes and Lent 12. Prescribing the Ministers to pray over the dead over the Corne and Grasse at some season of the yeare and over Women at their Churching or purification 13. Enioyning them to marry with the King which they make a sacramentall signe 14. And to Baptise with the signe of the Crosse with Godfathers and Godmothers with questions demaunded of the infant that cannot speake nor vnderstand 15. Giving power to Womē to baptise 16. And ordaining that the other Sacrament of the Lords Supper be celebrated kneeling as when they received their maker and with change of the words of Christes institution taking in steed of them the wordes of the Popes Masse book translated into English c. Finally the vpholding of these and all such amongst them onely by carnall weapons of imprisonment death confiscation of goods bānishmen and such like The Assemblies and people I say which hold professe and practise as doeth this
you for these things is such as damnatory sentence may be threatned against them take you heed Mr. Iacob that God being it not vpon your head for one if you proceed in those sinnes still as hitherto you have done And let your disciple D. B. that Apostate take heed of it for another and likewise all the rest whomsoever you meane to be of those some you speak of It is the word of God that doth and must judge both now and in the great day Ioh. 12.48 Psal 149.9 2 Chrō 19.6 1 Cor. 5.3.4.12.13 The judgement that is done according vnto it by whomsoever it be is not mans but the Lords Your hearts and consciences I leave them to the Lord. It is your constitution and practise I speake of and of the sundrie meanes of knowledge and conviction in these things vouchsafed to you which the Martyrs in former times had not This you knew I doubt not though you would not see it because you know not how to aunswer it And thus the two differences between you and the Martyrs excepted against do both of them stand firme against you But why say you nothing at all to the other differences which in the same places I noted aswell as these Can you not bring so much as colour of exception against them Why then do you not yeeld vnto them Or will you that we take your silence for a consent Also why aunswer you not that obiection when I said ‡ Pag. 67. you might thus justify the callings and estate of the Monks Fryers c. and the having of spirituall communion vvith them because divers such have ben Martyrs giving their lives for the truth they saw vvho never doubted of the lawfulnes of their callngs and estate Do you therefore hold their offices and functiōs to be lawfull Or will you deny that this hath ben the case of such If you do then I alledge for proof Eckhardus a Dominican fryer Thomas Rhedonensis a Carmelite frier Henry Voes Iohn Esch William Neel Doctor Cacalla Augustine friers Ioannes Mollius a gray frier Ierome Savonarola Dominicus Siluester c. All of them being Fryers and Monks yet Martyrs of Iesus faithfullie witnessing the truth which they saw even vnto death Act. Monum 5. edit Pag. 387. 613. 672. 799. 829. 850. 854. 4. For the fourth point it is so very playne and pregnant as you can say nothing against it but refer vs to that you have said before which I have shewed to be nothing at all to the purpose So it remaineth firme against you And so also do the reasons mentioned 2 Cor. 6.14 c. Against which you neither have said nor can say any thing to serve your turne Say but yourself and speak plainly whether that general clause Towch no vncleane thing include not both your and all other abominations of Antichrist breaking the second commandement One of your selves “ Triall of Subscriptiō Pag. 7. alledging this scripture but against the ceremonies reteined in your Church reasoneth thus from it and ānexeth that note in the Margent which I have here set downe withall †2 Cor. 6.14.15.16.17 This forbiddeth the vvhole corruptiō in religiō of heathen or Antichrist although principally their false doctrin What communion saith he hath the light of the word vvith the darknes of mans inventions What concord hath Christ our Saviour vvith Belial the Antichrist of Rome And vvhere greement hath the Temple of God vvhich is our selves vvith Idols of humane traditions Wherefore ♣ Rev. 18.2.3.4 come out of Babylon that is the confusion or confused vvorship and gouernment of Rome and tovvch no vncleane thing These are his words Now tell me I pray you is this Scripture and reason strong against your ceremonies And is it not much more against your confusion Leiturgie Hierarchie c. which are meerly the inventions of man even of Antichrist that man of sinne Or will you be like the Papists also in this to limit the bounds of the Scripture that it may be applied no further nor othervvise but as pleaseth you That the place of Ezechiel is directly of the breach of the Second commaundement Ezec. 43.8 is as cleare as the Sunne at noone day Beside the reasons which I alledged before those so many clauses My thres holds theirs My posts and theirs Me and them Myne holy Name with their abominations these I say so many concurring in this one verse make it without all question that he speaketh directly of ioyning their inventions with Gods ordinances in the worship of the true God Which is the direct breach of the Second not of the First cōmandement The First is directlie towching Gods inward worship as to have love trust feare him onely as God c. The Secōd is directlie of outward worship For Images and bowing downe to them “ Exo. 20.4.5 there mentioned are outward things If this distinction be not observed the first and second cōmaundement will be confounded as the Papists whom you follow would have it But if it be observed it confoundeth both you and them M. Iacob and all your vayne pretences By this also it is evident that the Idolatrie of Ahas Manasses Amon c. whereof you speak was directlie against the Second cōmādement Ahaz to give an instance in one of the grossest is said to have * 2 Chrō 28 23. sacrificed to the Gods of Damascus because he †2 King 16 10-15 made an altar like the altar of Damascus though yet notwithstanding he offered thereon to the true God both such offerings and at such seasons as the Lord had appointed His sinne then was against the Second commandement directlie in that he made and vsed another altar then God had prescribed But your ignorance of the Scripture-phrase deceiveth you For when you read that Ahaz Manasses or others sacrificed to the Gods of the Nations you vnderstand that they worshipped some other then the true God against the First cōmandement whereas the Scripture meaneth they worshipped the true God after the … er as those nations served their Idols and so brake the Second cōmaundement You may see it in that example of Ahaz before and most plainly in Deut. 12.30.31.32 And likewise if Naaman worshipping God had bowed downe before the Idoll in Rimmons Temple but in heart honored the God of Israell he had broken the Secōd not the First cōmandement and might be said to have worshipped the Idoll Rimmon 2 King 5.17.18 The reason of all these is because God accounteth them to be served whose ordinances are observed and himself not to be had as God when his true vvorship is not had Now so must we esteeme things and so the Scripture speaketh not as men judge but as God esteemeth Minde this well Mr. Iacob for your worship of Antichrist But of these things more hereafter when wee come to speak of the third Scripture 2 King 17. in the sixt Reason following 2 King 17.
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
erected visible Idols 1 Kin. 12.28 and very filthy ones even calves and brute beasts The same you might alledge of the Israelites with Aaron Exod. 32.4 whose sinne notwithstanding was directlie against the Second commandement as you confesse yours also is Besides Mr Iacob have not you and your Church too your visible Idols What els I pray you are your Service book your books of Canons and Homilies your Book of ordering Priests and Prelates taken out of the Popes pontificall your Idoll-shepheards Zach. 11.17 even the Prelates and Priests themselves such as to whom for any sound knowledge they have in themselves or good instruction they give or receive of others may fitly be applied that saying of the Prophet concerning Idols They have a mouth and speak not they have eyes and see not Psal 115.5.6 they have eares and heare not c. Where in the next place to lessen your sinne in respect of Ieroboās you say you professe your Ecclesiasticall orders to be but indifferent things for order and comelines onely how absurd againe and shameles is your pretence Do you in deed professe that your Book of common prayer with the other aforsaid are but indifferēt things for order and comelines only If so then are they not the true worship and service of God commāded in his word to be observed of his Church For that is not an indifferent thing but straitlie enjoined to be kept without spot or chaunge vntill the appearing of our Lord Iesus Exod. 20.4.5.6 1 Tim. 6.13.14 Col. 2.8.22.23 Rev. 22.18.19 Againe do you professe the confusion of all maner people in the body of your Church to be an indifferent thing for order and comelines onely If so then you might aswell tell vs you professe darkenes to be light disorder and confusion to be order and comelines c. Or do you professe that your Archbishops and other Prelates and Priests with their offices and callings taken out of the cup of Babylon your forbidding of meats and mariage called by the Apostle doctrines of Divels your retaining the Apocrypha Books in your publik worship Pag 63. c which have many lyes and great blasphemy in them Do you I say professe that these with the rest of your abominations ‡ before rehearsed are but indifferent things onely for order and comelines And is this in deed the profession of your generall State as ‡ here you note in the margent Then sure you are not far behind Ieroboam Pag. 110. if not far worse in some respects And by this it is evident to note it by the way that your generall State is conuinced of great impietie inasmuch as howsoever it stood for the controversy otherwise yet none can be so grosse as to deny but thus far you are convinced that these are not indifferent things c. You had need also look well about you what to aunswer for speaking in such maner of your generall State Now for Ieroboam what will you say if he also held this as the chief and mayne thing ♣ that the true God who is infinite and every where present be worshipped but whether at Ierusalem or at Dan Ioseph Antiq Iud. lib. 8. cap. 3. whether in Salomons Temple or at the Calves which he had now made whether by the Levites or by others consecrated to that service c. that these and the like he accounted and vsed as indifferent things as might seem best to serve for the opportunity of their dwelling for that estate c. See Iosephus Antiquityes if he do not testify thus much concerning him affirming further that by these meanes he deceyved the people and drew them from the true worship of God which in the end was the cause of their vtter ruine Lo here the fruit and yssue of such pretences Further you alledge 2 Chron. 11.15 Where Ieroboam is said to appoint Priests for the high places and for Divels and for the Calves he had made So have you also appointed Priests such as God never ordeined and that for your high places and Calves that is for your Idols Temples and Service the places and maner of your publik worship to this day Of which three points viz your Priesthood Idoll-temples A treatise of the Ministery of the Church of England and false worship I have written in another treatise to which I refer you Where it is said Ieroboā appointed Priests for Divels you are to know if already you do not that this is spoken mystically in respect of Gods account and as it was in deed not that Ieroboam and the people did so think and esteem it themselves And that you may have lesse preiudice of this which I say heare it of Peter Martyr who writeth thus of it Ieroboam and his complices said they worshipped not the Calves but Iehovah in that figure visible signe but the Scripture in the Chronicles witnesseth their imagination to be frustrate because in deed they did that service not to Iehovah but to Divels P. M. Lo. com p. 1130. Epist ad Eccles peregrin Lond. I will also help you to vnderstand this point by a like example to which I suppose you will yeeld The Papists in Gods account are worshippers of Divels Rev. 9.20 Yet in their owne judgement they do not so but pretend to worship God himself Even so it was with Ieroboam Further for the more clearing of this matter see what it is in deed thus to worship Divels And heare it of Mr Iunius whose judgement I know in this case you will judge lesse partiall He in his notes vpon Lev. 17.7 saith thus Men sacrifice to Divels if they sacrifice eyther in other place or after other rite and maner then the Lord hath prescribed See Deut. 32.17 1 Cor. 10.20 And this he sheweth was the sinne of the Iewes both in Egypt and in the wildernes first by Exod. 32. chapter then by ‡ Lev. 17.7 this verse where the word hereafter or no more is vsed and lastly by Stephens testimony Act. 7.42 Ieroboam then worshipped Divels not in his owne purpose and judgement but in Gods account because his worship of God was in other place and after other maner then the Lord had apppointed Now seing you graunt this here to be true of Ieroboam how will you denie it either for the Papists from whom you have borrowed your worship or for your selves the children of their fornications And that you may see it is a thing needfull to be mynded in your Church-constitution note for your selves that * 1 Tim. 4.1.3 the erroneous doctrines of Antichrist are by the Lord accounted and in the Scripture called doctrines of Divels †Rev. 9.20 the worship of Antichrist the worship of Divels ♣ Rev. 16.13.14 the Ministers of Antichrist the spirits of Divels ‡ Rev. 18.2 the confusion of all prophane people and abomination in the body of Antichrists Church and religion the habitation of Divels c.
abhominations of the earth Rev. 17.5 For now I would know of you who are so deep a Clerke how Antichrists Church and Religion should iustly be accounted a mystery of iniquitie and truely be said to speak Lies in hypocrisy also prively to bring in Damnable heresies and to haue a Shevv of godlines if they did absolutly and vvholy departe from the faith and not onelie frō some points thereof But over and above all it seemeth by this reason that not onelie the Apostles were mistaken in giuing vs markes how to know false teachers and false religions But also Christ himselfe when he said †Mat. 7.15 Bevvare of false Prophetes vvhich come to you in sheepes clothing but invvardly are ravening vvolves And againe †Mat. 24.23.24 If any shall say vnto you Loe here is Christ or there beleeve it not For there shall arise false Christs and false Prophets and shall shevv great signes and vvonders so that if it vvere possible they should deceive the very elect Now if they should totally depart frō the faith what sheepes clothing I pray you should they have to come in Or how should either themselves be said to come in the name of Christ affirming their Religion to be Christs and shewing signes and wonders to draw men therevnto Or the elect be in such vnspeakable danger to be deceived by them This might suffice to shew the falsehood and impietie of your answer But yet I will note a few things mo therein First it being graunted that the popish forbidding of Mariage and meats so they were no worse doth not make them depaxters frō the faith totally yet tell vs if holding never so manie truthes besides and yet forbidding these they could by the word of God truely be said in that estate to hold the faith of Christ and to be true Christians 1 Tim. 4.1.3 If they could not as the Apostle * testifieth then is your answer in this respect also nothing to the purpose but against your self both for the popish forbidding of meats and mariage and for the English Hierarchy and other abominations among you received from the Papistes which vnder colour of this answer you would defend Next see in Bales Votaries and in the Acts and monuments c. what abominable filthines the forbidding of mariage and what fowle superstition the forbidding of meats hath wrought in the kingdome of Antichrist And tell me then what man fearing God durst once open his mouth for such divelish doctrines and estate Againe where you say The Papists fall from Christ in other poincts besides the aforsaid Namely 1. The Papall supremacie 2. The sacrifice of the Masse 3. Iustification by vvorkes vvhich England novv is far from Tell vs first whether in this sence the Papists can for these be said to depart from the faith totally If they can not what weight is there in this for defēce of your estate that the Papists could not alledge for themselves viz that in these poincts they depart from the faith but not absolutly and wholy Secondly tell vs whether there are no other poincts but these three in the Papists Religion which make them in their estate to be departers from the faith and consequentlie false Christians and false Churches If there be as you can not deny of what weight then is your answer to defend the present constitution of your people and assemblies seeing there are divers other things besides these that do and may cause that you can not be deemed true Christians or true Churches in that estate Many “ Servetus Sabellius Arius the Anabaptistes c. heretikes heretofore have and at this day do reject these three aforsaid Are they therefore in their estate to be accounted true Chrestians or true Churches Thirdly your manner of reasoning heer for your defence is as if the Adulterers to justify their course of life should alledge thus We are 1 no Blasphemers 2 no Persecutors 3 no Murtherers as such and such are therefore we depart not from the way of life but our estate and course of life is good and such as may be continued in Yet the Scripture sayth * Iam. 2.10.11 whosoever shall keep the vvhole Lavv and yet faileth in one poinct is guiltie of all For he that sayed Thou shalt not commit adulterie saied also Thou shalt not kill Novv though thou doest no adultery yet if thou killest thou art a transgressour of the Lavv and contrariwise So that whatsoever sinnes the Adulterer be far from yet as Salomon saith cōmitting adultery vvith a vvoman he fayleth in heart and destroyeth his owne soule Prov. 6.32 The same is the case of all spirituall Adulterers who whatsoever sinnes they be farre from yet in the worship of God runne a vvhoring after their owne inventions embracing the bosomes of strange vvomen and drinking on their cup of fornications Num. 15.39 vvith Prov. 5.20 and Rev. 17.4 Ier. 4.18 Fourthly shew vs sufficient warrant from the Scriptures why setting these three aside the Hierarchy and other popish abominations received among you can not be judged to make you in such estate departers from the faith and therefore false Christians and false Churches whatsoever truthes you hold besides Num. 16.1.2 c. Corah Dathan Abiram and their partakers were far from the Abominations of the Heathen they held also the poincts of faith that Moses and Aaron held differing onelie from them and departing onely from the faith in a matter concerning the Priesthood whereof notwithstanding they * vers 3. shewed their reasons why they were so perswaded Yet will you not deny I trow but they departed from the faith and were in this estate neither to be accounted true Israelits nor their assemblies true Churches with which communion might be kept If you should the Scripture is witnesse against you Num. 16.26 Now compare case with case and tyme with tyme and you shall find the estate of your people and Assemblies to be far more grievous As hath ben shewed alreadie in the Second Exception before and in other Treatises to which we have yet received no answer viz The ansvver to Maister A.H. The 9. Reasons concerning not hearing the Ministers of these assemblies of England To conclude this poinct if your Abominations in England were farre fewer then they are yet so long as you reteine that poisonfull leaven of your Hierarchy and vvorship we must tell you as the Scripture saith and experience teacheth That †2. King 4.39.40 a little poison bringeth death vnto the whole pot of potage A 1 Cor. 5.6 litle leaven leaveneth the vvhole lump And Eccl. 10.1 a fevv dead flyes cause the oynctemēt of the Apothecarie to stinke and putrifie Although indeed your abominations are not a few but swarme in abundance among you Some whereof see before Pag. 63. c. In the next place fearing belike that the evidence of “ 1 Tim. 4.1.2.3 this Scripture could not by these shiftes of yours be avoided
am I from being of your mynd who think the truth wholy destroied in all such as have served Idols or held any other fundamentall errors Consider also the Aethiopian Churches which retaine many of Moses ceremonyes and of the grosse points of Popery And the Greek Churches erring greatlie of old about Freewill and synce that tyme about the Person and proceeding of the holy Ghost besides other very great errors among them Not to speak of the Lutherans holding with other errors that of Consubstantiation which by necessarie consequence overthroweth Christs humane nature and therefore is fundamentall in your owne account Will you now say that none of these can have a lively saving faith I dare not be of your mynd I hope and am perswaded otherwise Nay even for the Papists and others of whom you speak I dare not with you say peremptorilie of them all from the first arising of their errors they are vtterly abolished from Christ My reason I shewed before out of the Papists owne doctrine To which I refer you with this note Pag. 47. that as on the one hand I acknowledge * Exo. 33.19 Rom. 9.15 God sheweth mercy to whom he will so on the other hand I am perswaded neither can I see otherwise by the word of God but whosoever liveth and dyeth a Papist and member of that Church of Antichrist in the knowledge profession and maintenance of that Religion in the parts thereof can not of vs be esteemed to live and dy in the state of salvation And this I speak as of all such generallie so speciallie of them which have lived synce the height and clearer manifestation of that apostasy 2 Thes 2 3-12 Rev. 13.8.11 17. 18. 19. chap. Such also take I to be the case of the Anabaptists Arrians and the like departing from true Churches and being once coÌ„victed Tit. 3.10 Heb. 10.25.38 1 Ioh. 2.19 Iud. ver 19. This being noted I could now further alledge against your peremptory coÌ„demnation of all such as have held any fundamentall errors that even your selves yea the chiefest pillars of your Church are of a contrary judgement herein And for proof I could cite D. Whitgift now your great Archb. in his ‡ last book against Mr Cartvvright pag. 83. But because where sound judgement is needfull in question of Religion his testimony is but of small valew I will not stand vpon it but refer you rather to Mr Iewell a Prelate also yet a man otherwise worthy to be reverented both for his suffrings in Q. Maryes dayes and for his gifts and labours employed in defence of sundry points of the truth against the Papists This Mr Iewell alledging the examples of Papias Apollinarius Victorinus Tertullianus Iewels defeÌ„ce of the Apology Pag. 337. 338. Lactantius and others in former tymes confesseth that both they defended the heresy of the Chiliastae which said that Christ after the generall iudgement should dwell here a thousand yeares together vpoÌ„ the earth and yet notwithstanding were godly and worthy members of the Church of God So also he thought of Irenaeus though he held besides the former heresy this also Ibid. that Man at the beginning when he was first created was vnperfect And of Hilary who affirmed both that ‡ Ibid. pag. 353. Christ received not flesh of the blessed Virgin and that the flesh of Christ was impassible and could feel no grief Also of the Picardes concerning whom when Harding the Papist objected †Iewels Rep. to Harding Pag. 119. that sometyme they pulled out their eye and cast it froÌ„ them he aunswereth it was an error of simplicity if they did it much like the error of Origen and others who ghelded themselves for the Kindome of heaven Which two last things of the Picards and Origen it may be you include in your second sort of fundamentall errors and the other before in your first and so account them all without saving faith and vtterly abolished from Christ Yet you see the chief governors of your Church are otherwise minded Yea and your Church it self for Mr Iewels books were published with consent and speciall priuiledge thereof Note this well 2 Some againe who erre not in any fâ—ndamentall point as you distinguish yet no doubt shall perish and be condemned As for not relieving the poore and people of God for not yeelding obedience to Christ but fearing of man more then God for want of sanctification for hypocrisy contention wicked life c. Mat. 25 41-46 Ioh. 3.36 Mat. 23. chap. Rom. 2.8 1 Thes 4 3-6 Ephes 5 3-6 Gal. 5.19.20.21 Neither can you be ignorant but that “ Deut. 27.26 Rom. 6.23 Ezec. 18.10.11 Iam. 2.10 curse and death by the Law of God is threatned to all sinne even to the least Yea and that the very infants through originall sinne alone are subiect herevnto Rom. 5.14 1 Cor. 7.14 For your defence then it is not sufficient though it were graunted that you hold the Foundation and erre not in any fundamentall point Your persisting in false worship and disobeying the ordinance of Christ howsoever you consider it sufficeth to make your estate vnlawfull and subiect to condemnation God imputing it vnto you Thus at once all your building and defence of your Church falleth to the ground But yet that you deceive not your self nor your Reader in this point anie more mynd if your Church do not also hold and mainteine sundry Fundamentall errors against the true faith of Christ For example Fundamentall errors in the Churche of England 1. Your self say before * pag. 28. 35. that your Church holdeth all outward gouernement and ceremonyes to be vnwritten and vncertayne but at the arbitrary appointment of the Church and Magistrate c. That this is a fundamentall error appeareth thus 1. It doth wholie take away and annihilate the Second commaundement 2. It maketh Christ the Sonne inferior to Moses the servant 3. It vpholdeth these and the like fundamentall errors viz That it is not written nor certaine but at the Churches and Magistrates pleasure Whether the Pope be to be head of the Church or Christ onelie Whether now we may retayne the Priesthood of Levi the Passeover Circuncision c. For these concerne the outward gouernement and ceremonies of the Church 2. Your Church holdeth that Christ in his soule descended into Hell Which I haue shewed †before to be your Churches opinion Pag. 116. And who knoweth not that Whitgift P. of Canterbury Bilson P. of Winchester Chaderton P. of Lincolne with other the pillers of your Church do thus hold and mainteine And that it is Fundamentall your self I suppose will not denie See but your owne book against D. Bilson about this question Pag. 92. 127. 133. 148. 156. 162. 165. 174. 3. Your Churches Ministery worship confusion and governement are such as they profane and disanull Christs office of Mediation that is of his Prophecy Priesthood and Kingdome That this is Fundamentall against
And “ afterward vpon the 16. of the Revelation Ibid. vpon Rev. 16.12 expounding the drying vp of the waters of Euphrates to be this That the welthy Popes possessioÌ„s and pleasurs of the Clergy their false feates once known are and shal be cleerly taken away from them He saith thus In England by the ♣ Marke by this of vvhat time estate he speaketh even of such vvhen the Gospell vvas preched the Monasteries suppressed c. Gospell preaching have many of these waters bene dried vp in the suppression of the monasteries prioryes couents and Friers houses yet are not all things brought vnto Christs cleare institution A syncere Christian order cannot yet be seene there And a great cause why For all is not yet dried vp there The Bishops reigne still in asmuch vaine glorious pompe with as many Heathnish observations as ever they did as cruelly harted and as bloody mynded are they yet as ever they were afore No mischief vnsought to hold in the waters Marke how Winchester Durham Yorke London and Lincolne worke let vs also adde Canterburie with such other pleasant disposed Euphratines But be of good confort and pray in the meane tyme. For the holy Ghost promiseth heer that they shall wither away with all that the heaveÌ„ly Father hath not plaÌ„ted All which generatioÌ„ will the Lords breath coÌ„sume c. And to speake also of others in former tymes Iohn Wickleff held †Actes and Mon. 5. edit pag. 414. b. That Archbishops Bishops Archdeacons Officialls Deanes Canons c. be disciples of Antichrist William Swinderby said * Ibid. pag. 431. b. that what Pope Cardinal Bishop Prelate or Priest in manner of living or teaching or Lavves making contrary to Christs living his Lavves or any other ground put in ruling of the Church of christ but by Christ and his Lavves is very Antichrist adversarie to Iesus Christ and his Apostles Sir Iohn Oldcastle Lord Cobham witnessed ′ Ibid. â—ag 518. a. b. that the Bishops Priests Prelates and Monkes are the body of that great Antichrist And that the possessions and Lordships of the Clergy are the venime of Iudas shed into the Church Iohn Claidon burnt in Smithfield professed ‡ Ibid. pag. 588. b. that the Archbishops and Bishops speaking indifferently are the seats of the beast Antichrist when he sitteth in them and reigneth above other people in the darke Caves of errors and heresies And that the Bishops licence for a man to preach the vvord of God is the true character of the beast that is Antichrist Finally * In his treatises called The obedience of a Christian man The practise of prel William Tindall and “ In his Preface before his Antithesis betvveen Christ the pope Iohn Frith published That Archbishops Lordb. Archdeacons Deanes Officials Parsons Vicars and the rest of that sort are the disciples of Antichrist yea very Antichrists themselves These are the speaches and testimonies of the Martyrs in former ages wherevnto divers other such like might be added But these may suffice for the matter in hand Now compare therewith the publique profession and practise of England even as it is by law at this day and see whether your owne proofes be not so many witnesses against your selves But if it were so that the reformed Churches vve our selves and the Martyrs of former tyme gave allowance of your present estate and Church coÌ„stitution what would this help you when as the vvord of God condemneth you as we have shewed in the Reasons aforsaid and defence thereof Wherevnto if you will still iustifie your estate we require direct answer from point to point and that from the Scriptures which only can stablish the conscience Furthermore that the truth it self and your estate may better appeare what it is as also that you may not turne away or obscure the truth by your shiftes and evasions as your manner is I will here propound a few questions concerning the points now in controversie desiring your plaine and syncere answer therevnto by the word of God as you will answer to him at that day The questions are these Seven questions conteining the vvhole controversy betvveen vs yet vnansvvered 1. Whether the Lord Iesus Christ have by his last testament given vnto and set in his Church sufficient ordinary Offices with their Callings Workes and Maintenance for the administration of his holy things and for the sufficient ordinary instruction guidance and service of his Church to the end of the world or no 2. Whether the Offices of Pastors Teachers Elders Deacons and Helpers be those offices appoincted by Christ in his Testament as aforesaid Or whether the present ecclesiasticall Offices of Archbishops Lordbishops Suffragans Deanes Prebendaries Cannons Petticanons Priests Deacons Archdeacons Doctors of divinitie Batchelers of divinitie Chaplens or Housepriests Commissaries Officialls Proctors Apparitors Parsons Vicars Curates Vagrant or Mercenarie preachers Churchwardens Side men Clerkes Sextons and the rest now had in the Cathedrall and parishionall assemblies be those Offices appoincted by Christ in his Testament as is aforsaid or no 3. Whether the Calling and entrance into these Ecclesiasticall offices aforesaid their Administration and Maintenance now had and retained in England be the manner of calling administration maintenance which Christ hath appoincted for the offices of his Church above named or no 4. Whether every true visible Church of Christ be not a company of people called and separated out from the world and the false worship and wayes thereof by the word of God and ioined togeather in fellowship of the Gospell by voluntary profession of the faith and obedience of Christ And whether the Ecclesiasticall Assemblies of this Land be such or no 5. Whether the Sacraments being seales of righteousnes which is by faith may be administred to anie other but to the faithfull and their seed or in anie other ministery and manner then is appoincted by Iesus Christ the Apostle and high Priest of our profession And whether they be not otherwise administred in the Cathedrall and parishionall Assemblies of England at this day 6. Whether the Book of Common prayer with the Feastes Fasts Holy dayes stinted prayers and Leiturgy prescribed therein and vsed in these Assemblies be the true worspip of God commaunded in his word or the devise and invention of man for Gods worship and service 7. Whether all people and Churches without exception be not bound in Religion only to receive and submit vnto that Ministery Worship order which Christ as Lord and King hath given and appoincted to his Church Or whether any may receive and ioine vnto another devised by man for the service of God And consequentlie whether they which ioine to the present ecclesiasticall Ministery worship and order of the Cathedrall and parishionall Assemblies can be assured by the word of God that they ioine to the former ordeined by Christ and not to the latter devised vy man even the man of sinne for the
and Ministery it is no vnmeet thing that you vse the weapons of Antichrist Which are chiefly two falsehood and violence Of the former whereof your book is full from end to end speaking lyes through hypocrisy And with the latter your Church which you would defend aboundeth as your violent courses against the truth will alway testify to your face howsoever you shame not to plead evē for this also For which see before Pag. 112.133.134 If you write agayne be better advised Rev. 14. 18. chap. Psal 84. Ier. 50. and 51. Chap. Or rather learne to lay your hand on your mouth and plead the cyuse of Antichrist no more But follow the Lambe whithersoever he goeth And give your self no rest vntill you appeare before God in Sion Forsake Babel Let Ierusalem come vp on your heart and help you to build the walles thereof though it be in a strait and troublous tyme. And this which I speak vnto you by the word of God I wish to be mynded of all that feare God and love the Lord Iesus He that hath eares to heare let him heare Math. 13.9 A Table of some particular things conteyned in this Book ANtichristian corruptions yet had in the Church of England Pag. 63. c. Antichrists of two sorts pag. 95. Of the Apocrypha books pag. 22. 60. The Chaldean and Spirituall Babylon compared together pag. 99. c. Of the Beasts mark Preface Section 3. Pag. 163. 189 Blasphemy in the professiō Ministratiō of the Church of Eng. p. 22. 60. 188. 189. Of the auncyent and late Bishops pag. 129. 162. 183. 203. Of the Name Brownists pag. 2. A true visible Church described pag. 14. 196. The true Church hath but one Lord-bishop the Lord Iesus Christ p. 163. 189. It is Christs ordinance that there be true offices of Ministery and a lawfull administration and to a faithfull people pag. 16. 19. 39. The Worship and Ministery of the Church of England is against the Prophecy Priesthood and Kingdome of Christ pag. 33. c. Of the Church of England Pag. 1. 3. 11. 27. 122 126. 161. c. Her confusion pag. 16. 103. 122. 200. Conviction pag. 42. 53. 78. 108. 130. c. Book of Common prayer pag. 27. 33. 63. 86. 96. 120. c. Dispensatiōs and Licences Pag. 65. 73. False doctrines pag. 122. 157. c. Fundamentall errors pag. 22. 114. 147. Excommunication and Absolution Pag. 33. 65. Hierarchy and Ministery Pag. 2. 23. 27. 63. 120. 122. 188. c. Holy dayes pag. 33. 64. Idol-temples P. 65. 121. 126. Indifferent opinion of the Hierarchy pag. 94. 120. 121. Persecution pag. 66 108. 112. 133. 177. 178. 197. Profession pag. 21. 60. 120. 171. Speaking lyes in hypocrisy pag. 150. 151. Will-worship and superstition pag. 27. 33. 82. 86. 87. The faith of the Church of England abolisheth the Second commandement and perfection of the Scriptures pag. 38. The Church of Engl. holdeth all outward governement of the Church to be vnwritren and vncertayne pag. 28. 38. The Church of Engl. holdeth the inventions of Antichrist to be Christs ordinances if the Magistrate so please pag. 61. 69. 72. The Preaching Sacraments Prayer c. in the Church of Engl. appoynted by mens precepts pag. 82. 86 87. None can ioyne with any Chutch or Ministery of Engl. but they must needs partake with their Antichristian abominations pag. 88. 170. The estate of the Ministers and Church of Engl. compared with Corahs c. pag. 32. 53. 130. 138. Difference to be put between true Churches having corruptions and false Churches making show of Religion pag. 92. 133. 161. 195. Things verifyed of the members of a true Church may be applyed to a false Church and yet not iustify their estate pag. 83. Of the Ethiopian Churches pag. 94. Of the error of Christs descension into Hell pag. 115. 116. Of the Foundation in Christian Religion pag. 46. 51. Some dying in fundamentall errors yet saved pag. 44. 45. 545 Some holding no fundamentall errors yet condemned pag. 48. 146. The falsest Churches and greatest Hereticks hold much truth pag. 47. 104. 106. 113. 136. 137. The Heathens acknowledging and worshipping of the true God p. 123. 124. The Papists bring more show of Scripture for their grossest heresyes then Mr Iacob or any other do for the Hierarchy c. pag. 129. A notable false doctrine of Mr Iacobs wherein it seemeth he is alone p. 172. Three speciall things to be noted in Mr Iacobs Replyes pag. 9. How Mr Iacobs Argument should be propounded pag. 12. Popish shifts vsed by Mr Iacob pag. 26. 30. 32. 128. 136. c. Idolatry and false worship of two sorts pag. 67. 80. Visible Idols in the Church and worship of England pag. 120. Of the Iewes Church Preface Section 4. 5. pag. 83. 84. 89. 195. 197. Of Imposition of hands pag. 208. 210. Of the forbidding of Mariage and Meats pag. 73. 129. 135. 137. 140. 143. 147. Of the Martyrs pag. 8. 29. 40. 44. 54. 67. 79. 182. How the Ministers of England are made ordered pag. 188. 189. The word and Sacraments administred and received in the Church of Engl. in and from a false Ministery pag. 16 64. The Oath ex officio pag. 63. Of such as live and dy Papists c. pag. 146 Of the word Prelate pag. 188. Seven Questions yet vnanswered pag. 164. Separation from the Church of England graunted in expresse words by them selves pag. 156. 157. 169. The Sacraments administred in the Church of England with many corruptions pag. 15. 17. 25. 33. 64. Of Sacramentall speaches pag. 117. 118. Of the Samaritans pag. 104. c. The Parable of the Tares pag. 158. 173. Testimonyes of the Prelates themselves against the Church of Engl. p. 16. 200. Testimonyes of the Reformists against it p. 16. 27. 39. 79. 86. 103. 129. 176. 200. Testimoyes of the Reformed Churches against it pag. 17. 176. Testimonyes of the Martyrs and of former tymes against it pag. 162. 163. 177. 180. 182. 183. The Testimonyes alledged out of Scripture for defence of the Church of England are also against it Preface Section 3. 4. 5. 6. pag. 51. 52. 195. Of Tithes and maintenance of the Ministery pag. 209. 210. The Word of God onely is to be our rule and light of our feet pag. 22. 30. 34. 203. The word and ordinances of Christ as playne for vs now as was for the Iewes vnder the Law Yea more playne pag. 128. The obiections of Discōtinuance of Antiquity of Ambiguity in expounding the word c. answered pag. 128. 129. How the Lord abhorreth in his worship the mixture of mans inventions with his word and ordinances pag. 61. 101. 209. The doctrine and worship of Divels pag. 121. 122. The Lotd accounteth them to be made and worshipped as Gods whose ordinances are observed though it be for his worship pag. 80. 117. 122. Princes and Magistrates ought to abolish all false worship Ministeryes and to mainteyne the true which God hath prescribed in his word p. 199. Though they do not yet ought all the people of God to forsake the false and cleave vnto the true Preface Section 4. 6. 7. pag. 43. 46. 51. 101. 148. 158. 163. 170. 180. 184. 196. c. ERRATA PAg. 6. lin 9. read thus the Assumption And note downe in the Margent Pag. 86. and 87. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after a sort or in part Pag. 183. Mr Tindals testimony there alledged is in his works printed together pag. 176. in the Book called The obedience of a Christian man Pag. 197. lin 41. sinne as Pag. 200. lin 38. starting hole Pag. 204. lin 9. that they FINIS