The Ministry of the Church of England

A letter sent by M ^r. H. a Minister to M ^ris N. a Gentlewoman imprisoned for this, that in the worship of God she would not partake with the public ministry of these assemblies.

THE ENTRANCE OF THE LETTER. Section. 1.

GIve me leave to apply that to you (whom I take to be a Sister, and whose welfare in the Lord I heartily desier) which the Apostle writeth to the Brethren, I am. 1. 19. Let every man be swift to hear, slow to speak, and slow to wrath. 20. For the wrath of man doth not accomplish the righteousness of God. 21. Wherefore lay aside all filthiness and superfluity of malicioiusness, and receyv with meekness the word which is grafted •• por • , which is able to save your souls.

Two faults there be that are woe • nt to make good counsel and advise fruitless and unprofitable: to high a concey of ourselves, and to base a conceit of them that give us advise. Of yourself I beseech you judge thus: you are but a private member in God's Church, you are also a woman: and therefore it is no disgrace to you, if your knowledge be imperfect and your judgment weak, especially in such controversyes as these that are betwixt us.

And as for them that have turned you out of the way wherein once you wall •• ed with us, and unto whose guydance you stll gladly commit yourself, examine (I be • ech you) not who they be, but what they say: Have not the faith of our glory • s Lord Jesus Christ in respeckt of persons. I am. 2. Let not their zeal and detestation of all corruptions that are amo • gst us, not their willingness to endure trouble fortheyr conscience deceyv you: considering that not the example of any godly man, but the written word of God only is to be the rule of one life and religion.

Of me if you cannot esteem as of a Minister of Christ, yet let me entreat you to conceyv thus of me: If in these matters I err, I err of ignorance, I err neither of malice, nor of covetousness, not of fear of trouble. Glad would I be to learn of you, or of any much inferior to you, that could make known my error unto me, and direct me into a better way. That which I shall set down in answer to the writing you gave me, proceedeth not from an hear • desirous to deceyve you, or to darken and obscure the known truth, or to plead for any known corruption in myself or others. For alas what should I gain by seducing or deceyving you, or what should move me to put out the light • that shineth in mine own conscience? but as of sincerity, but as of God, in the sight of God; so write I of these things. And as I have made manifest 〈◊〉 affection herein unto God, so do I heartily desier that I may make it manifest unto your conscience, Wherefore lay apart pride and all high conceit of your own knowledge: lay apart wrath and malice which you have conceyved either against our whole Church or against men of my calling, or against myself in particular. And seeing nothing shall be brought to persuade you, but the wordwhich is grafted in you, which is able to save your soul: re • ey • it with meekness I beseech you. Consider what I say, and the Lord give you understanding in all things. 2. Tim. 2. 7.

Another letter written in answer of the former, and directed to the same party that it was. SECTION. 1.

Grace and peace be with you in Jesus Christ I have received and read the letter, sent unto you by Mr. H. (as I understand:) which you and others entreat me to answer. Very unwilling I am hereunto in divers respects: And were it not for the truths sake (which is called into question) I should not by any means be drawn to write against any, least off all against him who I understood wrote this letter unto you. For howsoever in these controversies of religion we do in judgment or practice differ one from another, yet for the knowledge I have of him, and the good gifts God hath given him, I do and shall always love him in the Lord. Yet notwithstanding seeing by this letter the truth of Christ is obscured and oppugned, seeing also by this means you and others might be seduced into error and fall from your own steadfastness: I durst not in this case be wanting either to the defense off Christ's truth, or to the strengthening off you and others thereyn, to the uttermost off my power: Specially understanding that divers copyes of this letter are spread abroad to the hurt of many: and being also earnestly requested to answer it, not by you only, but by divers others whom in this case I could not well deny. Besides that mine own present estate doth not a little urge me hereunto for the clearing of myself, who for this truth have now a long time suffered trouble, as an evil doer, even unto bonds: But the word of God is not bound. For these causes have I ben drawn to answer this writing: hoping that the truth will manifest and approve itself in the conscience of every godly one. And of Mr. H. who wrote this letter, I have this hope more specially, for the good things I know to be in him: howsoever he have ben overtaken thus to write against the truth, as myself also heretofore in ignorance have ben an adversary unto it. But God had mercy on me: as I trust he will also on him and many other yet otherwise minded. To God the Father of mercies be praise forever.

In this hope I will nou proceed by the help of God to make answer to this letter: And first to the entrance of it, then to the rest thereof. Concernig the entrance of it, these few things only will I note. First that if Mr. H. had duly considered and compared with their estate the words off the Apostle here alleged by himself together with the next immediately following in this place (where it is further said, And be ye doers of the word, and not heats only deceyving your own selves): He would I hope neither have condemned the innocent, even you for your obedience of Christ and his word, neither have suffered his pen by misalledging the Scripture thus to labor your with drawing from the obedience of faith. But he would rather have seen and acknowledged that in their Church estate compared with the ordinance of Christ they neither are doers of the word, but deceivers of themselves: neither do themselves lay aside the filthiness and superfluity of malice, with meekness to receive the word which is able to save their souls: but are in deed become the enemies and persecutors of the truth, and that in great wrath and subtlety: howsoever in word they profess otherwise, as do even the greatest papists. Wherein would to God they were not also over • aryed with to high a conceit of themselves, and to base a conceit of others who advise them better.

Secondly for yourself, well may you think, as we all ought, that it is no disgrace unto us, that our knowledge is imperfect, and our judgment weak: seeing the Apostle saith even off himself as of all others, now we know but in part, and now we see through a glass darkly. Yet also would I desier Mr. H. remember, and you to note it for your comfort, that God so disposeth for his glory, as even the private members of the true Church, yea women, are found walking in the truth, as we have received a commandment from the Father, when many deceivers (though men, and in public office) are abroad in the world and false Church, which confess not (in truth and in deed) Jesus Christ come in the flesh, that only Prophett, Priest, and king, whom God hath given to his Church forever.

Thirdly, touching them whom God used as his instruments to draw you out off the bypa •• s of these assemblies into the way of truth wherein you now walk: as you have just cause to bless God for them, so I pray you also regard not so much who they be, as what they say. And in any case take heed that you never have the faith of our glorious Lord Jesus Christ in respect of persons: neither of Princes, nor prelates, nor any other though otherwise learned, rich, or famous, any manner way. Neither let the heat of the adversaries persecution, nor the coldness of the time servers swallowing up all the abominations yet abiding among them, nor the love of this present world, nor the colorable persuasion of any though never so dare unto you, neither any other thing whatsoever, ensnare you to be wrapped in like error with them: but remember always (as is here well noted unto you) that the written word of God only is to be the rule of our Life and Religion.

Lastly, concerning Mr. H. who wrote this letter unto you, as you shall do well to take it that he erreth of ignorance and not of malice, etc. as he desireth to be taken: so of him I would desier, for the taking away of this veil from his eyes, that he do heedfully look into the perfitt law of liberty: not only the better to see the filthiness of their corruptions that he may avoid them, but to behold also what orders and offices Christ Jesus hath set in his Church, to keep and observe them. To which end he shall do well himself to Consider that which here he hath set down unto you, concerning the writ̄ word of God. According to which if he shall examine the particulars of their Church-constitution (of which more, God willing, hereafter): I hope he will no more say in this case, that as of sincerity, as of God, in the sight of God, so writeth he of these things: but will rather acknowledge that whosoever go about to bring color out of the Scriptures for them, they do therein no other but make merchandise of the word of God: And therefore will either stay his tal •• , and lay his hand on his mouth: or if he speak, will speak to his own soul, and say, Wilt thou plead Antichrists cause▪ or wilt thou save him? If he be of Christ, let him plead for himself, against them that by the word of their testimony destroy his ordinances. Thus much to the entrance of this letter.

The rest of it is spent in laboring to disprove the writing which it seemeth you gave him in defense of your separation from the ministry of these assemblies. Which after he hath well propounded in form of reasoning, he then bringeth some show of answer thereunto and of defense of their Ministry. Wherein although I might in few lines shortly have noted the subtlety and unsoundness of his answers yet have I chosen rather to write somewhat largely, both for your sake and his own, and for others also into whose hands these writings may co •• . And this have I thought to be the more needful, because he doth here so earnestly both protest the sincerity of his affection, and make promise that nothing shall be brought to persuade you, but the word of God. Now of the sincerity of his affection I make no doubt, but do vertly think that he writeth and walketh as he is persuaded. Only where he promiseth and pretendeth to bring the word of God for the persuasion of your soul, and performeth it not in deed: and yet hath such objections and pretence off Scripture and reason, as greater in this case (I think) neither have ben neither can well be brought: there • ore have I thought it best, for better clearing of the truth, to prosecute his annswers from point to poyut: And although it will be the more tedious, yet to take this course therein: first, to set down in his own words his answers to the reason you gave him: and then to examine and take them away by the light of the Scriptures. For yourself, it shall be your part (as he desireth you) to lay apart all sinister affection, and with meekness to receyv the word of truth grafted in you, and able to save your soul. Consider therefore well what is said: and the Lord give you understanding in all things. Now to proceed, it followeth in his letter to you, thus.

Mr. H. his letter. Section. 2.

The sum of the whole writing you gave me is a reason to prove the lawfulness of your separation from our assemblies, because we have no such minissters as you may lawfully join whithall: and for plainness, it may fitly be concluded in this form:

The first part of this reason as I am not unwilling to yield unto, so do I affirm that the words of the Apostle written 2. Thes. 2. 4.—10. are for the proof thereof w • ested and perverted from the right sense. For the Apostle there describeth Antichrist, nor by his unlawful on • ward calling or office that he should exercise in the Church, but first by the false doctrine he should teach, as appeareth plainly by the 10 and 11 verses: and secondly by the authority he should usurp to give laws unto men's consciences, and to rule in the harts of men as God, as you may see in the 4. verse. Which two ma • ks of Antichrist as they may evidently be discerned in the papacy, so admit all the outward calling and offices in the Church of England exercised, were faulty and unwarrantable by the word▪ yet you in, your own Conscience know that these marks of Antichrist cannot be found amongst the worst of our ministers. For neither do the laws of our Church allow any to teach false doctrine, and we all profess Christ to be the only law giver to the conscience, neither is anything amongst us urged to be done upon pain of damnation, but only the word and law of God.

Answer to the 2. Section.

MAyster H. saith here, he is not unwilling to yield to the first part of the reason: Yet afterward in his letter when he hath taken some exception against the prooff off it, contradicting himself, he hath these words, And this I hope may be sufficient to show how untrue that is which is affirmed in the first part of the reason, &c. Now to yield to the first part of the reason (as being true) and to hold that which is affirmed in it to be untrue, what are these but contradictary the one to the other? But to let this pass, because it may be I mistake his meaning, or he forgott himself: I come to show that the words off the Apostle written 2. Thes. 2. 4. &c. do fitly and directly prove the first part off the reason, and therefore are not for the proof thereof wrested and perverted from the right sense, as he taketh exception. I prove it thus first.

If this Scripture teach that such as receyv or join unto Antichrist that man of sin in his apostasy, opposition, and exaltation above all that is called God and that is holy, that such (I say) shall perish because they receyv not the love off the truth, but are carried with a strong delusion to believe lies and to please themselves in that transgression of the laws and ordinances off God: then it proveth that the people off God may not receyv or join unto any which deal with the holy things off God and work upon men's consciences by virtue off any off that Antichrists power, offices, and callings: because in so doing they cannot but have fellowship in that apostasy, opposition, and exaltation off Antichrist, and thereby stand subject to perish eternally, forasmuch as they receyv not the love off the truth, but in a strong delusion please themselves in untruth and unrighteousness, even in Antichrists transgression off the laws and ordinances off Jesus Christ.

But the former is true: as may appear by comparing together verse. 3. 4. 7. 8. with verse. 10. 11. 12. Therefore also the latter.

Next for proof hereoff, let us mark how the Apostle describeth Antichrist in this Scripture. Which we find to be by many mo effects and properties then Mr. H. hath noted: and such also, as do plainly show that this Scripture proveth the truth of the first part of the reason for which it is alleged:

1. As first, that Antichrist shall make Apostasy and departure from the faith and order off Jesus Christ prescribed to his Church. Which whether he have not done it in the offices of ministry, in the entrance into them, in the works and maintenance off them, as well as in other points off the faith and commandments of Christ, let the things themselves speak.

2. Secondly, that he shall be a man of sin. Where it is to be observed, that as the true Church of Christ is compared to the body of a man, and together with Christ the head thereof, is called by the name of Christ (1. Cor 12. 12.) so the false Church of Antichrist is compared also to the body of a man, and consisting of all the parts together is called a man of sin: even wholly given and carried to sin and transgression of the law of God. Which as in other parts it is to be seen, so also in the offices and functions of that body of Antichrist that man of sin.

3. Thirdly, that he shall first work as it were in secrett, • n a mystery, by little and little gaynesaying and corrupting the • aith and ordinances of Jesus Christ.

4. Fourthly, that afterward, when that which hindereth • s taken away, he shall then be manifested and at length exalted • n his throne, being in his ministry, worship, laws and cō • titutions opposed against and lifted up above the Lord Jesus, • nd his true faith, servants, ministry, ordinances, and all holy • hings he hath given to his Church.

5. Fifthly, that he shall thus be exalted, not without • he Church among the heathen or Jewish infidels, but in the • osome of the Church among them that profess Christ: so as he • hall sit in the Temple of God, pretending that he is as God, giving • les and laws to the consciences of mē for the service of God.

6. Sixthly, that he shall be A lawles man, who will not 〈◊〉 tied to the laws and ordinances off Jesus Christ, but will • spise and opyugne them, and set up others off his own at • s pleasure.

7. Seventhly, that Satan shall set all his power and cunning as to erect and establish, so also to uphold this throne and kingdom of Antichrist: And that with such power and lying wonders, as (if it were possible) the very elect should be deceyved.

8. Moreover, that notwithstanding all the power of Satan, aūd the Apostasy, subtle • y, opposition, exaltation, and iniquity of the man of sin, yet at length he shall with all his offices and constitutions be utterly consumed by the spirit and power of Christ Jesus, appearing in the brightness of his Gospel, before the last day. Wherevpon also he is here called the son of perdition, being by God foreappoynted to be destroyed and abolished.

9. Finally, that they which partake in his apostasy and iniquity, shall justly perish: because they receyv not the love of the truth to obey Jesus Christ, that they might be saved: but being strongly deluded, believe and please themselves in the lies and unrighteousness of Antichrist unto condemnation.

By all which it appeareth both how vnperfitly Mr. H. hath noted down the marks of Antichrist described in this place, and that Antichrist is here described to have unlawful calling • and offices. For otherwise how should he stand in apostasy from the true callings and offices, as well as from the other ordinances appointed by Jesus Christ? how else should he stand so directly in opposition against, and so proudly in exaltation above all that is called God, and that is holy? how should he else be said to be lawles, contemning and treading under foot the laws and commandments of Jesus Christ? Yea; how should he else deceyv the world so as he doth in all deceyveablenes of unrighteousness, if he had not unlawful callings and offices, wherein to teach and reign over the people • educed by him: which yet they beleving lies should count to be lawful, as they do even unto this day?

But to let other reasons alone, and to take the marks of Antichrist, which Mr. H. hath himself here set down. I would ask, first how Antichrist shall teach his false doctrine (which here Mr. H. noteth to be one mark): whether in the lawful offices and callings ordained by Christ, or in the unlawful offices and callings devised by Satan and used by this man of sin in his Apostasy? Secondly, how he shall usurp that authority, to give laws unto men's consciences, and to rule in the hearts of men as God (which Mr. H. noteth as the • other mark): whether in the true offices and callings appointed by Christ, or in false ones devised by Satan and himself? For the very terms and actions of teaching and of usurping authority, here mentioned by Mr. H. do in this case imply some offices and callings, lawful or unlawful, wherein to teach and usurp authority. Now lawful they cannot be, because he standeth in apostasy from Christ's way, yea oppositt against it, and even lawles in that respect. It remaineth therefore that they are unlawful ones. And being found not one lyin the papacy, but in the Church of England: it followeth that they are not to be received or joined unto in the one anymore then in the other: as also that this Scripture is not wres • ed, but fitly and foundly alleged for the proof of the first part of the reason.

But because Mr. H. taketh exception at the proof, though all in vain: yet for his better satisfaction, and more strenghtning of the proposition, let him further consider, first, that as Christ being king and Lord of his Church, hath given unto it the holy things of his word, Sacraments, Censures, Treasury etc. so he hath also as Lord and king appointed offices of his own to conti •• e to the end of the world, to wit, Pastors, Teachers, Elders, Deacons and Helpers, for the due administration of these his holy things according to his word, being lawfully called thereunto. So as neither any may medle therewith by virtue of any Antichristian power office or calling, nor if they do, may any join with them therein, least partaking in their sins, they receyv also of their plagues. Secondly, that our consciences are the Temples of the holy Ghost. Wherrvpon it must needs follow, that we may not suffer Antichrist to fit in them at all: as he doth whensoever we suffer them to be wrought upon in the ministry of the word or any other ways, by virtue of any Antichristian power office or calling. And this I thought to annex for the further confirmation of the first part of the reason: which though in word Mr. H. seemeth to grant, yet in deed he laboreth to oppugn.

Now where he saith, the laws of their Church allow not any to teach false Doctrine: although this be not much material touching the point in controversy, seeing they allow not any to teach true doctrine but in false and Antichristian callings, which is utterly unlawful to be done: yet we find that by the laws of their Church many false doctrines are and may be tauht amoug them. A taste of which leaven of theirs▪ I will give in some particulars, as followeth.

• 1 That there may be in the Church other Archbishops and Lordbischops, then Jesus Christ, which is contrary to 1 Pet. 5. 3. 4. 1 Cor. 12. 5. Eephes. 4. 5. Heb. 3. 1. etc. Luk. 22. 25. 26.
• 2 That men may and • ught to be made ministers by these Lord Bishops (that is, may enter into the ministry by another way, then Christ hath set down in his word, and by other Lord bishops then Jesus Christ which is contrary to Heb. 5. 4. John. 10. 1. 7. and 13. 20. and 14. 6. Ier. 23. 21. Act. 14. 23. with 6. 3. 5.
• 3 That the Prelates and their chauncelo ••• s and officials have Christ's power to excommunicate and cast out of the Church of god: which is contrary to Mat. 18. 17. 1 Cor. 5. 4.
• 4 That the ministers of the Church may be civil magistrates also and exercise civil authority in the common wealth. Which is contrary to Mat. 20. 25 26. 2 Tim. 2. 4. Rom. 13. 1. etc. Rev. 17. 18.
• 5 That mē may give the titles of the lord Jesus unto the Prelates, to call them their Arch and Lord Bishops, reverend Fathers, and such like. Which is contrary to these Scriptures, Esa 42. 8. et 5. 20. Mat. 23. 8. 9. 10. Job. 32. 21. 22. 2 Thes. 2. 4.
• 6 That the Lord Bishops can give the holy Ghost, and power to retain and forgive sins▪ As when they make any Ministers, they say unto them, Receyv the holy Ghost: whose sins thou doest forgive, they are forgiven and whose sins thou doest retain they are retained. Which is contrary to Luk 11. 13. John. 3. 8. and 15. 26. 27. and 20. 21. 22. 23. Gal. 3. 5. and 4. 6. Act. 8. 18. 19 20. 21. Luk. 5. 21.
• 7 That the ministers of Christ may exce • ute their ministry under these Lord Bishops, and their Chauncelours and Archedacons: and cease preahing and leave their floks at their appointment. Which is contrary to 1. Cor. 12. 5. and 9. 16. Ier. 48. 10. Act. 4. 18. 19. 20. John. 10, 12, 13. Amos. 7. 12. 13. 14. 15.
• 8 That the offices of suffragans, Deans, Cau •• s, Petticanons, Prehēdaryes, Oueristers, Organists, Archdeacons, Comissaryes, Officials, Parsons, Vicars, Curates stipēdary preachers, and the rest of that sort among them, are lawful and necessary to be had in the Church of Christ. Which is contrary to these Scriptures. 1. Cor. 12. 18. 28. Rom. 12. 7. 8. Ephes. 4. 11. 12. 13. Num. 16. 40. and 18. 4. 7. Esa. 1. 12. Rev. 9. 3. Ier. 51. 26.
• 9 That the Deacons office in the Church is to be employed in public prayer, administration of Baptism, and ministry of the would (being by the Prelates licensed hereunto) which is contrary to Act. 6. 2. 3. 4. Ephes. 4. 11. 12. Rom. 12. 7. 8.
• 10 That there is and may be now an office of priesthood in men for the Ministry of the Gospel. Which is contrary to Heb. 7. 11. 1 • . 16. 18. 23. 24. Ephes. 4. 11. 12. 1 Pet. 2. 5. 1 Cor. 12. 5. 28.
• 11 That the maintenance of the Ministers of the Gospel may be by tithes and offerings (which must needs be Jewish or Popish) Contrary to Heb. 7. 12. 1 Cor. 9. 13. 14. Phil. 4. 10. 18. Rom. 15. 27. Gal 6 6.
• 12 That Christ in his soul descended into hell, whilst his body lay in the grave: which doctrine is Cōtrary to these Scriptures, Luk. 23. 43. 46. John. 19. 30. Col. 2. 14. 15. Luk. 16. 26. Eccles. 12. 7.
• 13 That Christ hath not sert in his Church an Eldership to continue as well under Christian as heathen Princes. Which doctrine is contrary to 1 Tim. 4. 14. and 5. 17. and 6. 13. 14. 15. Mat. 28 20. 1 Cor. 12. 28. Rom. 12. 7. 8. Ti. 1. 5. Act. 14. 23. and 20. 17. 28. and 21. 18. 1 Pet. 5. 1. 2. 3. 4.
• 14 That the ministry, worship, and government which Christ hath appointed to his Church, is not to be received or joined unto, unless the magistrates do allow it, where they are Christian. Which is contrary to Mat. 28 20. 1 Tim. 3. 15. and 5. 21. and 6. 13. 14. 15. with 2 Tim. 2. 2. Act. 5. 29. 1 Pet. 2. 17. Mar. 8. 34. 35. 36. 37. 38. Esa. 51. 1 • . 13 Luk 12. 4. 5. 6. 7. 8. 9. and 21. 12. 13. Psal. 2. 10. 11. 12. Rev. 12. 11. 17. and 14. 12.
• 15 That the Apo • ryphal books (which have in them errors, untruths, Blasphemy, magic, and contradiction to the Canonical Scriptures) may be used in the public worship of God Which is contrary to 2. Tim. 3. 16. 17. Gal. 3. 15. Rev. 22. 18. d19. 2. Pet. 1. 16. 19. 20. 21. 1 Tim. 6. 3. 4. 5. Rom. 3. 2. with Deut. 4. 2. 5. 6. Pro 30 5. 6. Psal. 19. 7. 8. 9.
• 16 That there may be a prescript leiturgy and set form of service in the Church devised and imposed by mā, for the worship of God. Which doctrine is contrary to these Scriptures. Esa. 29. 13. 14. Mat. 15. 9. Exod. 10. 4. 5. 6. Psal. 119. 21. 113. 128. Gal. 3. 15. Ephes. 4. 7. 8.
• 17 That the book of common prayer (taken owt of the Popes por • uis) is the true worship and service of God for his Church and people. Which is contrary to Deut. 12. 30. 31. Rev. 14. 9. 10. 11. and 22. 18. 19. 2 Thes. 2. 3. 4. 8. Ier. 51. 26. John 4. 23. 24. Mat. 15. 9. and 28. 20.
• 18 That one may read other men's words upon a book and offer them up to God as their own prayers and sacrifices. Which doctrine is contrary to Rom. 8. 26. 27. 1. Pet. 2. 5. 1 Cor. 14. 15. 1 Sam. 1. 15. Psal. 66. 16. 17. 18. 19. 20. Esa, 29. 13. 14. Rev. 8. 3. 4.
• 19 That the most wicked and their seed may be compelled and received to be members of the Church. Which is contrary to Psal. 110. 3. Act. 2. 40. 41. 47. and 19. 9. Lev. 20. 26. Ezra. 6 21. 2 Cor. 6. 14. 17. and 9. 13. John. 15. 19.
• 20 That marriage may be forbidden at certain seasons of the year, as in lent, Adve • , Rogation week etc. which Doctrine is contrary to 1 Cor. 7. • . Heb. 13. 4. with 1 Tim. 4. 3. and Dan. 7. 25.
• 21 That marriage is an ecclesiastical • , not a civil, action: neither lawful, except it be solemnized up a Priest. which is contrary to • uth. 4. 1. 9. 10. 11. 12. 13. Pro. 3. 17. Mal. 2. 14. Deut. 22. 23. 24. Hev. 13. 4. Gen. 29. 21. 22. 2. Tim. 3. 16. 17. Deut. 12. 32.
• 22 That women may administer the Sacrament of Baptism. Which is contrary to 1 Cor. 14. 34. 35. 1 Tim. 2. • 2. Mat. 28. 18. 19. 20. Ephes. 4. 11. 12.
• 23 That Baptism is to be administered with a cross in the forehead: and that also, as a symbolical sign, which is contrary to Mat. 28. 18. 19. Reb. 14. 9. and 22. 18. Rom. 4. 〈◊〉 . with 1 Cor. 2. 13. Exod. 20. 4. 5. 6. Psal. 119. 113. 128.
• 24 That the Lord's super is to be administered with these words, The body of our Lord Jesus Christ which was given for thee, preserve thy body and soul etc That is, with other words then those of Christ's institution: yea, with such as are taken out of the Popes mass book. Which is contrary to 1 Cor. 11. 23. 24. 5. Luk 22. 19. 20. Deut. 12. 30. 31. with 2. Thes. 2. 3. 4. 8.
• 25 That the Sacrament of the Lord's supper may be administered to one alone: as to the sick man ready to dy, etc. which is contrary to 1 Cor. 10. 16. 17. and 11. 33. Mat. 26. 26. 27. Act. 2. 42. and 20. 7.
• 26 That the Lord's supper is to be received, kneeling, which is contrary to Mar. 14. 18. 22. 23. 1 Cor. 10. 21. and 11. 20. and 14. 40. Exod. 20. 4. 5. 1 Thes. 5. 22.
• 27 That though the open notorious obstinate offenders be partakers of the Sacraments, yet neither the Sacraments, nor the people that join with them, are defiled thereby. Which doctrine is contrary to 1 Cor. 10. 17. • ag. 2. 14. 15. 1 Cor. 5. 6. Eccles. 10. 1. Mat. 18. 8. 9. 15. 16. 17. 18. 19. Exod. 12. 43. Ezra. 6. 21. 22. Lam. 1. 10. Lev. 11. 24. and 13. 45. 46. and 15. 4. 5. 6. 7. 31. and 19. 7. Numb. 5. 2. 3. and 19. 21. 22. Joshua. 7. 11. 12.
• 28 That prayer is to be used over the dead at burial. Which is contrary to Exod. 20. 7. with Eccles. 11. 3. and Luk. 16. 26. Hos. 9. 4. Mat. 6. 9. 10. 11. 12. 13. 1 John. 5. 14. I am. 1. 6. with Rom. 14. 23.
• 29 That there may be holy days appointed to the virgin mary, to John the Baptist, to the Apostles and all Saints and Angels: together also with fasts on their tves, on Ember days, Frydayes, Saterdayes, and Lent. Which doctrine is contrary to Exod. 20. 8. 9. 10. 11. Galat. 4. 10. 11. Col. 2. 16. 18. 21. 23. with 1. Tim, 4. 1. 2. 3. Act. 20. 7. 1. Cor. 16. 1. 2. Rev 1. 10. and 19. 10. and 22. 18. 19.
• 30 That the coap, surplice, tippett, rochet, square cap, and such like are meet and decent ornaments for the worship of God, and ministry of the Gospel. which is contrary to Esa. 30. 22. Exod. 20. 4. 5. Deut. 12. 30. 32. Psal. 119. 113. 128. 1 Tim. 3. 2.
• 31 That the oth ex officio in their ecclesiastical courts, making men swear to accuse themselves etc. is lawful and to be used, which is contrary to Exod. 20. 7. Ier. 4. 2. John. 18. 19 20. 21. 22. 23. with mat. 26. 63. Act. 23. 35. and 24. 13. and 25. 16. Deut. 19. 15.

These and divers other false doctrines do the laws of their Church allow to be taught. And if any among them teach otherwise, they are subject to be suspended, excommunicated, degraded, deprived by their Lord's the Prelates, their Chauncelours, and Officials. And we, because we teach and walk otherwise, are hailed to prisons and gallows, banished and railed upon, yea hated of all men for the truths sake.

Now as you see the laws of their Church allow false doctrine to be taught: so for their preaching also of the truth, consider I pray you what themselves have heretofore written of themselves. In an admonition to the Parliament, they say and write of their Church estate, as followeth. We are (say they) so scarce come to the outward face of a Church rightly reformed, that although some truth be taught by some preachers, yet no preacher may without great danger of the laws utter all the truth comprised in the book of God. It is so circumscribed and wrapped within the compass of such articles, such penaltyes, such Injunctious, such advertissements, such articles, such canons, such sober caveats, and such manifold pamphlets, that in manner it doth but peep out from behind the screen. The laws of the land, the book of common prayer, the Queens Injunctious the Commissioners advertissements, the Bishops canons, Li • woods provincials, every Bishops articles in his diocese, my Lord of Canterburyes sober caveats, his licences to preachers, and his high court of prerogative or grave fatherly faculties: these together or the worst of them (as some of them be to bad) may not be broken or offended against, but with more danger then to offend against the Bible. To these subscribing, and subscribing again, and the third subscribing are required: for these preachers and others are indicted, are fined, are prisoned, are excommunicated, are banished, and have worse things threatened them. And the Bible, that must have no further scope, then by these it is assigned. Is this to profess God's word? Is this a reformation? He that could not abide strange fire in the old law, but burnt them that used it: what will he do to us in the new law, that erect a new and strange course or word, to rule his Church by: What did the Pope but so? He did suffer God's word to have a course, as far as it pleased him, so that he might have the whole authority above it. So did the popish Church. But we say the word is above the Church. Then surely it is about the English Church, and above all these books afore rehearsed. If it be so, why are not they over-ruled by it, and not it by them?

These are their own words: and that in an admonition to the high court of parliament. So as (we holding our peace) you may by this perceive in what estate they stand by the laws and present constitution of their Church.

But Mr. H. addeth moreover, that they all profess Christ to be the only law giver unto the conscience. Is this so in deed? How is it then, that Matthew Sutcliffe Dean of Exce • er a chief officer in their Church is not afraid nor ashamed to publish in print, that it soundeth harsh in Christian ea • es, to call Christ a Lawgiuer? But to let him alone with his blasphemous contradiction to the Scriptures and Spirit of God: let us consider a little the prof • ssion they make herein. And first, I ask, what if the Papists profess as much? Will such profession in word help anything, when in deed by their works they deny it? Secondly, let Mr H. remember, that some of themselves affirm, whiles they profess Christ to be a king, and per submit not to the laws he hath prescribed in his word, they make him an Idol, and putt a scepter of reed in his hand. Thirdly, do not they find fault with the Papists, and prove them to bend true Church though they profess in word that Christ is the king of his Church, becouse in deed they obey not his laws, but have invented and use their own canons and constitutions for government of the Church? Mark well their own words in a treatise lately published, wherein they prove the Church of • ome not to be the true Church, by this reason following: The Papists in word will not deny, but Christ is a king, which hath all power in heaven and in earth: But in deed it appeareth they do exile and banish him out of his kingdom, or at least leave him but a small portion or rather none at all. For in respect that he is a spiritual king and the king of his Church, he is also (as James speaketh) the only lawgi • er thereunto: and therefore by his laws only the Church is to be governed: Which they cannot abide. For they add their popish Canous, constitutions, and customs, whereby they will have, the Church governed: Yea, they will have these take place, though they utterly displace the word of God for the maintenance of them. These are their own words in that treatise. Thus they reason against the Papists. And is not this reason (I pray you) as strong against themselves, and against their own Church, Prelates and Clergy? Yea, are not their ecclesiastical assemblies daughters of the Church of • ome in this behalf? Or have the • more privilege by their verbal profession, to be ex • mpt from the obedience of Christ and his laws, then the Papists hav • ? Lastly, seeing Mr H. saith they profess Christ to be the only lawgiver to the conscience: Let him in sincerity of heart, as before God, answer us these few questions:

• 1 Whether then obedience be not to be given to the Lord Jesus in whatsoever he hath commanded, and all his laws and ordinances to be observed, though all the Princes on earth should forbid it.
• 2 Why then they abstain from the observation of those Laws and ordinances which themselves have taught and written to be appointed by Jesus Christ, to be kept unblameable and without spot until his appearing, yea, though it be with the loss of wealth, honor, liberty, and life itself.
• 3 Whether the Lord Jesus the lawgiver of his Church have not set in his Church to continue to the end of the world, the offices of Pastors, Teachers, Elders, Deacons and Helpers: together with their entrance, works, and maintenance: for the administration of his holy things.
• 4 Whether the Offices of Archbishops, Lord bisshops, priests, deacons, vicars, and the rest now had in England, their manner of entrance into them, their administration of them by their popish canons and book of common prayer, their maintenance in them by tithes Lordships, Chrismes, offerings and such like, be appointed by Christ that only Lawgiver to his Church: and in what places of his Testament.
• 5 Whether being not prescribed by Christ, but derived from and belonging to Antichrist, any can either administer or join unto them in that estate: and yet in truth acknowledge Christ to be the only lawgiver to the conscience.
• 6 Finally, whether they which abide one with the world and false Church, not separating themselves from them according to the commandment of Christ: which administer or receyv the word or Sacraments in or from a false ministry: which how down unto traditions and false worship devised and imposed by man: which stand subject to be silenced and excommunicated by the Prelates, their Chauncelours and Archdeacons: whether these (I say) can be said in truth to hold Christ to be the only lawgiver to the conscience? Or whether they receyv not the mark of the Beast, and as yet stand subjects of his kingdom, submitting to his Antichristian laws and constitutions.

In the last place Mr. H. addeth, that nothing among them is urged to be done upon pain of damnation, but only the word and law of God. To which I answer, first, that if this were true, yet it is not to the purpose seeing many things among them contrary to the word of God are urged to be done upon pain of imprisonment, confiscation of Goods and lands, banishment, death, and such like. Secondly, I answer that they do require men to be subject to their excommunication upon pain of damnation, as their own words in their writs of excommunication do show. Now it is evident and confessed by the best of themselves, that they have not Christ's power to excommunicate, but execute it contrary to the word of God, by an Archdeacon or Lordly Prelate, according to their canons, Wherevpon also (to note it by the way) it followeth, that they are not a true Church of Christ. For Christ's Church hath always Christ's power to excommunicate: Whereas these assenblyes have no other power to excommunicate, but by the Archdeacon or Lordbischop, whose offices be Antichristian. And hereupon it is, that the more religious any is among them, the more he contemneth their excommunication: Which were a fearful sin, if their Church were a true Church, whose bynding on earth were such as bound also in heaven. Thirdly, I answer, if their ministry and worship of God were according to the word and law of God, then ought all upon pain of damnation to submit and join unto it. Now if they do not so urge it, themselves do thereby acknowledge, that it is not of God. If they do so • rgeit, then they urge upon pain of damnation that which is contrary to the word and law of God: as hath ben and shall more be showed hereafter. Now it followeth in his letter, thus.

Mr. H. his letter. Section. 3.

TO which purpose also I beseech you to consider, that althoug there is not the least part of Christ's ordinances that can be neglected without grievous sin yet the want or neglect of some of these ordinances of Christ, which concern the discipline of his Church and the outward calling of the ministers, is no such sin, as can make either the ministers, and governors of our Church Antichrists, or our Church an Antichristian and false Church. And although divers corruptions remain in our Church, which were derived to us from the Papi • es (the least whereof I will not take upon me to defendt, yet are they not of that nature that can make us an Antichristian Church.

For first, no one place of Scripture can be found, wherein he is called a • Antichrist or Antichristian, who holding the truth of doctrine, and professing those articles of religion that are fundamētall as you know we do) doth 〈◊〉 either in judgment or practice from that rule that Christ hath given for the Discipline of his Church. In the prophecy of Daniel, Antichrist is described by his Doctrine, Dan. 7. 8. 25.

Neither can you find any Antichrist mentioned in the Scripture, whose doctrine was sound▪ Our Savior Christ calleth him a true Pastor, and no hi •• ling who leadeth the sheep in at the door, John. 10. 2. that is, who teacheth no other means of salvation, but Christ only, who is the door of the sheep, John. 10. 7. 9.

He affirmeth also that whosoever beleveth in his heart, and confesseth with his mouth, that he is that Christ and Messiah promised, is a true member of his Church and built upon a rock, against which the gates of hell shall not prevail. If then the doctrine of our Church be sound, what warrant have you to call • s Antichrists? If our pastors offer to lead you unto salvation through no other door then Christ, hovy dare you that say you are Christ's, refuse to be guyded by them? If our asse • blyes be built upon that rock, hov • can you deny them to be true Churches?

Answer to Section, 3.

IT is to be noted here, first that Mr. H. denieth not but they stand in grievous sin, by neglecting Christ's ordinances: secondly, that he granteth they retain divers corruptions in their Church, which were derived to them from the Papists. How their case standing thus by his own confession, how can he peswade you or any other to partake with them in such sins, unless he would have you also to receive of their plagnes.

Again it is to be observed, that • r. H. faith here, he will not take upon him to defend the least of their popish corruptions: And yet doth clean otherwise throughout this letter, chiefly in his answer to the second part of the reason. But to omit this, I would desier to have noted down in particular, the corruptions remaining in their Church, which he confesseth were derived to them from the Papists. And then, let it be judged whether they be Antichristian.

Here also it is to be minded, that the ministry and constitution of their Church is not charged to be Antichristian, because of this, that they want or neglect some of Christ's ordinances (as here he may seem to insinuate) but because they have and submit unto Antichrists: as will appear in the discussing of them. In the mean time (to omit many other) let him consider, first, that their forcing and confounding in the body of their Church all manner people though never so wicked, to stand members thereof, is merely Antichristian, and directly contrary to the order of Jesus Christ, who hath commanded his people to separate willingly from the world and all false ways. Secondly that the offices of Archbishops, Lordbishops, Archdeacons and their Officials (in whom resteth the chief ecclesiastical power among them) are also Antichristian, and were never set by Christ in his Church. Thirdly, that the offices, of the Priests, Deacons, Dicars, s • ipendaryes, and the rest of the inferior ministry among them, their entrance also into their offices, their administration of them, and maintenance in them, are not found in the Testament of Christ nor in the Primitive Churches planted by the Apostles, but derived from and belonging to the aposta • y of Antichrist, and found in his popish pontifi • all and assemblies even unto this day.

Next touching their profession he speaketh of, I answer: first, that the verbal profession of the articles of religion that are fundamental, will no more help them then it doth the Papists: who do also verbally and daily repeat and profess in general the articles of faith, called the Apostles treed, and the Creed of Athanasius, of Nice, and Calcedon: wherein are briefly and generally contained the fudamentall points of Christian religion. But what availeth this either the one or the other, when otherwise in particular, all of them in practice, and some in judgment deny Christ to be that eternal Prophet, Priest, and king of his Church, howsoever in word and general they both do profess it.

Secondly I answer, that the very strength of delusion, and depth of the subtlety of Antichrist (by which he deceyveth) standeth in this, that he pretendeth to be for and with Christ, and teacheth many excelēt truths▪ otherwise he would soon be espied and forsaken: whereas now it is a mystery (as the Scripture saith) hardly discerned, and hardlyer avoided. Hereupon it is that among the Papists, so many of them are deluded, whi ••• the Pope professeth he is not against Christ, but for him, even his vica • , and Peters successor: that his Church is the Catholik Church, out of which there is no salvation, and such like. And among these in England likewise, whiles their ministers pretend to be the ministers of Christ, and profess to bring his Gospel with them: when as in deed they revile and persecute the true and sy • cexe practice of it even unto death.

Thirdly I ask, whether the ministry worship and government appointed by Christ for his Church under the gospel, be not as much of the foundation, as the ministry, worship, and government appointed by Moses for the time of the law? And if they be, whether they are not as faithfully set down by Christ as the other were by Moses, and as carefully to be observed by us, as the other were by the Jews: or rather much more, in as much as Christ the Son is wor ••• y of more glory and honor, then Moses the servant.

Fourthly I ask, what fundamental articles of religion Moses and Aar on with the rest of the Jews joining with them held, that Corah, Dathan, Abiram • and their company held not: differing only from them concerning the office of Priesthood and Ministry thereof, a matter of the Discipline, as these men • call it. Yet were they with all that departed not from their tents destroyed by the just judgment of God. The like may be seen in other points of the Discipline of the Church, in the examples of Nadab and Abihu, of • zziah the priest, and of • zziah the king. Which examples of all sorts are written for our learning, that people of all estates might know and remember, that to obey the temmaundements of God in whatsoever thing he hath enjoined, is better then sacrifice, and to hear • en better then the fa •• of rams; whereas disobedience and rebellion against the, commandments of God is as the sin of witchcraft, under what pretence soever it be, and transgression is wickedness and Idolatry, how lightly soever men account thereof.

Fifthly whereas Mr H. saith there is no Antichrist whose Doctrine is sound: I willingly grant it, and have already showed their case to be such. Yet with all I wish Mr H. to mark, that even Antichrist that man of • inne professeth many notable truths and foundamentall articles of religion, as that there is a God, one in essence, three in persons, the Father, Son, and holy Ghost: that Christ is God and Man, Prophet, Priest, and king of his Church: that the holy Ghost is present with the Church of Christ to the end of the world: that there shall be a resurectiō of just and unjust, etc. And yet notwithstanding standeth he with all his followers in defection from the truth and obedience of Christ, even to destruction. By all which is manifest, that the verbal profession helpeth little, when men in practice and particulars deny that, which inword in general they 〈◊〉 to hold, and thereby de •• ive the world, as if they held the truth, when indeed they fight against it.

Finally therefore on the one hand understanding by the Discipline of the Church (as we ought) the auncyent and holy order and ordinances, which Christ Jesus by his last Testament hath given to his Church, for the administration of his holy things, and for the keeping of his people in the obedience of faith: and considering on the other hand, that Antichrist hath perverted that holy order, and made apostasy from those holy laws, advauncing himself and his own constitutions above them, and that also in the ministry, worship and government of the Church, as well as in other parts thereof: it doth and must needs follow hereupon, that whosoever do not only not keep that holy order and appointment of Christ, but also bow down to the confusion and false Ministry of Antichrist, they stand in Antichrian estate, notwithstanding any truths they teach, profess, or maintain. So as then the Ministry of the Church of England being never ordained by Christ, but derived from Antichrist that man of 〈◊〉 , it helps them not in this behalf, that they teach and receive much truth therein: as we see it helpeth not the papists, that their priests teach, there is a God, a Christ an holy Spirit; & Church, a resurrection, and many other fundamental 〈◊〉 of Christian religion, as before hath ben said.

But now let us come to examine, whether in the Scriptures here alleged by Mr H. Antichrist be not described to be against Jesus Christ, even in that which they call the discipline of the Church, as in other things also agreing to them in their estate. The first Scripture he alledgeth, is out of the prophecy of Daniel. The words are these:

Now although this Scripture seem first to be understood of Antiochus Ep • hanes, and of his pride and tyranny against the truth and people of God: yet may it also fi • lie be applied further and compared with the description of the beast in the Revelatiō, and so with the Antichristian prelacy and pri ••• hood from time to time. For (to omit other things that might here be observed, and to note only such things as art most evident) we see here that horn of the beast described to have eyes like the eyes of a man, and a mouth speaking presumptuous things. Even so the ministers of Antichrist (who will needs be the eyes of the people and light of the world) pretend to be the ministers of Christ: and not that only, but have also (as well as that horn) a mouth speaking presumptuous things, even against the most High. See it in these particulars following, and such like which are rise among them: that the true ministry and sincere practice of the Gospel of Christ, is schism, heresy, fancy, rebellion, insurrection, sedition, subversion of the State, and what not? that Christ the Son hath ben less faithful then Moses the servant, in setting down any prescript ministry and order for the Church under the Gospel perpetually to be kept: that Christ who hath all power i • heaven and in • arth, is not to be submitted unto in that ministry order and discipline which he hath given to his Church, if Princes on earth forbid or refuse to establish it: that the ministry of Antichrist is to be received and joined unto, being appointed by Christian Princes for the service of God: that it is lawful for others to be Archbishops and Lordbishops over the Church and ministers of the Gospel, besides Jesus Christ: that a priesthood, a stinted number of words and prayers, tithes, and such like are appointed for the ministry of the Gospel of Christ: that Christ shall not reign over them by his offices and ordinances prescribed in his word: that Christ in his soul went down into hell, whiles his body remained in the grave: whereunto may be added the blasphemous speech of their prelates to such as they make priests, when they say unto them Receyv the holy Ghost, as if the holy Ghost were in their power to give to whom and when they please. Now let all men that have any spark of knowledge or fear of God in their hearts judge whether these and such like among them be not presumptuous speeches, even against the most High, and consequently whether this Scripture be not verified of them, that they have a mouth speaking presumptuous things.

But besides their speeches, to come also to their actions noted in this Scripture: do they not consume the Saints of the most High, in their prisons, at their gallows, by tossing them up and down, keeping them from their trades, driving them into banishment, and infinite such calamities? Do they not think they may change the times and Law, as Daniel here speaketh? Els whence are come their changing of working days into holy day • s, their fasting da • es also and forbidding of Marriage in Lent, Advent, and other seasons of the year? Whence likewise have proceeded their changing and refusing of the Laws of Christ appointed in his word for the ministry and order of his Church: and the receyving and practicing of other laws, offices, canons, constitutions, facultyes, dispensations, and a thousand such like never appointed by God? Thus we see the testimony of Damel here alleged by Mr H. maketh altogether against themselves, and in a few words effectually describeth their most scarefull estate.

Wherevnto upon this occasion we may fitly add other like prophecies of Daniel, and apply them also in like manner to this purpose: as for example, their growth and tyranny against the army of heaven, that is, the true Church and people of God: their casting down to the g • ound some of the army and of the stars, that is, some of the true Church and ministers thereof: their stamping upon them in all pride and cruelty: the exaltation of the preary and other Clergy above the Prince of the army, even the Lord Jesus Christ and his holy ordinances: their polluting and casting down of the Sanctuary of strength, even of the true Church and temple of God: their taking away of the true spiritual worship of God, sweet in the nos • r • is of God and acceptable to him, as the daily sacrifice: their setting up of their own abominable in • en • ions, even the Desolation of God's true service: and finally their in the Prelacy and other ministry of this age, notwithstanding that few now dare or will acknowledge it. Hitherto of the testimony alleged out of the Prophet Daniel: which, as hath ben showed, is wholly against themselves.

In the epistle to the Thessalo • ans, which is next alleged, the Apostle among other properties and works of Antichrist, describeth his coming to be by the working of Satan,

Of this testimony is spoken before sufficiently. Wherevnto now I add only these particulars concerning this Scripture and their estate to be duly weighed of them. First whether their Prelacy, ministry, courts and proceedings ecclesiastical be not deceits of unrighteousness. Secondly, whether their objections, • avils, and apposition against the truth be not also of the same nature. Thirdly, whether they receyv the love of the truth that they might be saved, when as they receyv not that ministry worship and government of the Church which Christ hath appointed thereunto: who is made author of eternal salvation only unto them that obey him. Fourthly, whether they be not strongly deluded to believe lies to damnation, when as in religion they receyv and submit unto the Prelacy, ministry, worship, and constitutions of men yea of that beastly man of sin here spoken of: the print of whose ordinances whosoever receiveth, maketh himself subject to drin • k of the cup of God's wrath for evermore.

The next place he citeth, is out of the first epistle to Timothey: The words are these.

Here we see it was foretold, first that Antichrist should make departure from the faith. Which bring done by him as well in the ministry and worship appointed by Christ, as in other points and doctrines of the Gospel: it cannot be avoided, but that the ministry and worship of these assemblies being derived from that apostasy, they are also within compass of this Scripture, notwithstanding they teach and profess many excellent points of the faith, as do also the Papists themselves not a few.

Secondly, it was foretold, that the followers of Antichrist should give heed to spirits of error and Doctrines of devils, and speak lies through hypocrisy having their consciences feared with an hot iron. Which to be verified of them in their constitution and practice, may sufficiently be seen both in their false doctrines before mentioned to which they give heed, and in that which hath ben said before concerning Dan. 7. and 2 Thes. 2. To which I refer you.

Thirdly, it is here foretold, that Antichrist and his followers should forbid marriage, and meats: touching which, two this only will I say at this time. For the first, that as it excuseth not the Papists from being deciphered in this Scripture because they suffer marriage to the lay people (as they call them) when as they forbid it to their priests: so it will but little a veil these, that they permit it to their ministers, and yet forbid it to fellows of Colleges in the universityes, and to others mo among them. Besides that they forbid it to all peole whatsoever in Lent. Rogation week, and such like popish seasons: And when they do permit it, suffer it only to be solemnized by a priest, and according to their book: Which is merely popish and never appointed by God. For the second, that is, the forbidding of meats, let them consider well with themselves their abstaining from flesch on Saints eves, Ember days, Fridays and Saterdayes, more then upon of her days, and in Lent more then other seasons of the year: let them (I say) consider these things well and see whether they more agree with the rule of the Apostle here set down, or with the defection of Antichrist here foretold.

Next he alledgeth divers testimonies out of the epistles of John. The words be these.

HEre in few words is comprised a most notable direction how to know Antichrist, and declared also by the contrary in the fourth chapter, as is here noted down. Where the Apostle teacheth us to try and know the spirits of all men by the confession they make concerning Christ: to wit, by their acknowledging or derogating from his person, or office. For unto these two heads he bringeth the whole matter, the one concerning the person, the other concerning the office of the Lord Jesus. Towching his person, that he is God and Man in one and the same person. His Godhead he noteth out in these words [Jesus Christ is come] to wit, the Son of God from heaven: his manhood in those words [in the flesh]: the uniting and knitting together of these two natures in one person, when speaking of one and the same Jesus Christ, he saith, he is come in the flesh.

Towching his office, that this Jesus is the CHRIST, that is, the annointed of God, that should come into the world, to be the only and sufficient Mediator betwixt God and man. Now as in the time of the law they were wont to annoint the Prophets, Priests and kings: so, these being but types of the Lord Jesus here spoken of, the Apostle would teachus, the he is in deed, and so is to be acknowledged, the anointed of God with the oil of gladness above his fellows even with the Spirit of God without measure, being called and consecrated by the Father to be the only eternal Prophet, Priest, and king unto and for his Church.

This have I shortly noted for the better understanding of these Scriptures, and deciding of the controversy between us and these assemblies. And this to be the true meaning of these Scriptures, appeareth not only by the Argument and circumstances of the places themselves, but also by the conference of other Scriptures here quoted in the margent, and infinite such like in the Book of God. Now before I proceed to any further application of them, let me here again call to pour mind that which hath before ben noted, that even the Papists themselves (whom these men acknowledge to be of Antichrist) affirm in general words and will dy in it against the Jews and Turks, that Jesus Christ is come in the flesh, the Prophet, Priest, and king of his Church. Yet will not Mr. H. or any of good knowledge say to the contrary, but the Papists notwithstanding are by these Scriptures convinced to be of Antichrist, because that although they profess thus much in general terms, yet when as their estate and practice is examined by the Scriptures in particular, they are found to profess that in word which in truth and in deed they do not acknowledge. And why then may not we so reason from these Scriptures against these assemblies, which in their constitution and practice do likewise in deed deny that in particular, which in general they do profess concerning Christ's prophecy, priesthood, and Kingdom? Mr. Beza in his notes upon these Scriptures, saith thus, The Apostle here giveth a sure and perpetual rule to discern Antichrists and Antichristian Doctrine by, to wit, if the divine or human nature of Christ or the true vnitiug of them together be denied, or if never so little be derogated from the office of that our everlasting high Priest, Prophet, and King. Math this well. Thus doth Mr. Beza understand these Scriptures: and thus he gathereth from them: as you may see in his notes upon the New Testament which are printed in English. And these Scriptures themselves we see do not point at the Papists alone, as if they only were culpable herein: but they concern all others whosoever they be that come within compass of these rules. Now to show in particulars how the Papists offend in this behalf, denying that in deed concerning Christ, which in word they do acknowledge, is altogether needles at this time: it being granted on both parts, I mean, both of us and of them which yet stand in these assemblies. It shall be sufficient therefore to show that these assemblies of England (as now they stand) do not in this their constitution of Church ministry, worship, and order receyv and obey▪ Jesus Christ in his own ordinance, as their Prophet, Priest, and King: And therefore howsoever in word generally they profess, yet in truth do not in this their constitution acknowledge Jesus Christ come in the flesh: And consequently (by the rule and sentence of the Apostle in these Scriptures) are not of God, but of Antichrist.

First therefore concerning Christ's Prophecey, that they do not receyv and hearken unto him in his own ordinance as their Prophett, is to lamentably evident by this, that they do not receyv and submit unto that ecclesiastical order, ministry, and government, which Christ Jesus that Prophet of his Church hath revealed from God the Father in his word, and prescribed to his Church to be kept to the end of the world. This I show two ways: First, by their Church constitution: then by their own confession.

The present constitutiō of their Church assemblies throughout the land is such, as they stand everyone of them sub • ect to the ministry and government of another Archbishop and Lord bishop then Jesus Christ, of an Archdeacon, and a parson, vitar, or stipendery, being either priest or deacon, so ma •• by the Prelates: also to their devised ••• ted book worship and administration, to their ceclesiasticall courts, canons, excommunications, absolutions, and such other their proceedings. Which are not only not found in the Testament of Christ appointed by that Prophet: but were derived from Antichrist that liar and deceyver of the world.

Theyr confession is manifest in their books and writings, wherein they have published to the view of the world, 〈◊〉 there is no certain and perfitt kind of government prescribed in the Scriptures to the Church of Christ, which must o • necessity be perpetually observed. Agayne, that the exte ••• government of the Church under a Christian magistrate must be according to the kind and form of the government used in th • common wealth. Moreover, that the Apostles neither 〈◊〉 writing nor practice did ever establish an uniformity of extema • Church discipline, and that perpetually to hold. This they •• te: and thus they walk. Which is directly contrary to the 〈◊〉 fice of Christ's Prophecey, and highly derogatory to his fait • full performance thereof. As is evident by these Scriptu •• compared together, Deut. 18. 18. 19. and Act. 3. 22. 23. 24. 〈◊〉 Hebr. 3. 1. 2. 3. 4. 5. 6. Mat. 17. 5 and John. 15. 15. Math. 28. 〈◊〉 Ephes. 4. 11▪ 12. 13. Rom. 12. 7. 8. 1. Cor. 4. 17. and 9. 14. and 1 • 5. 18. • 8. and 14. 33. 37. and 16. 1. 2. 1. Tim. 3. 14. 15. and 4. 13. 14. and 5. 3. 9. 10. 17. 19. 21. 22. Tit. 1. 5. Act. 6. 2. 3. 4. 5. 6. and 14. 23. and 20. 17. 28. 2. Cor. 6. 17. 18 Rev. 18. 4. and 14. 12. with 1 Tim. 6. 13. 14.

But it will be said here, that some among them are otherwise minded hereyn: and have published that Christ is that Prophet like unto Moses, who hath plainly and perfectly declared unto us from God (as all other things which belong unto our duties, so also) whatsoever is needful for the government of the Church: whom we ought to hear and obey. And that if they should not acknowledge thus, they should • ob him of some part of his prophetical office, or prefer a servant before the only begotten Son. Which they do, who think that Moses left all things perfitt, but Christ either began them not, or did not finish that he began.

Thus I grant some others of the better sort among them have written and published. But these their books and writings are not allowed among them, but called in and repressed by public authority. And that which is more in this case, such ••• fession and writing doth not only afford them no help in • heyr estate, but doth rather make their sin the more grie • ous, inasmuch as professing they know these things, they re • use nothwithstāding to walk accordingly: whereas the Lord Jesus that Prophet, is not only in word to be acknowledged 〈◊〉 have left a perfitt order unto his Church, but is also in deed 〈◊〉 be hearkened unto and obeyed thereyn, and in no other. For a spake the Lord unto Moses concerning Jesus Christ, • ying: I will raise them up a Prophett from among their bre • ten like unto thee, and will put my words in his mouth, and 〈◊〉 shall speak unto them all that I shall command him. And •• hosoeuer will not hearken unto my words which he shall • eak in my Name, I will require it of him. John the Baptist li •• wise testified concerning Christ thus, He that believeth 〈◊〉 the son bath everlasting life: and he that obeyeth not the • on, shall not see life, but the wrath of God abideth on him. • here is to be observed how the Spirit of God describeth sa •• ng faith by the obedience of Christ: teaching us that they • hich obey not the Son in deed, whatsoever profession they • ache of him in word, cannot assure themselves they believe in 〈◊〉 to eternal life. The same is taught in the Epistle to the ••• ewes. Where it is said of Christ the Son, that being •• secrate, he was made author of eternal salvation to all that 〈◊〉 him. To which purpose we may also observe in the Scriptures the often joining of these two together, faith, and the obedience of faith. But this being noted by the way concerning that testimony of John: I proceed yet further to show that Christ that Prophet requireth not only acknowledgment in word, but obedience indeed to all his ordinances given to his Church. This we learn both of Christ himself and of his Apostles. Of Christ himself, in his last and great commission given to his Apostles, when he sent them into the world, to publish his faith, and plant his Churches therein. In which he straitly charged them to teach all his people baptized in his name, not to acknowledge only but, to keep and observe whatsoever he had commanded them: and that even to the end of the world: not making any exception of Christian or heathen Magistrates, of their allowance or disallowance, or of any other worldly respects whatsoever. The Apostles also as they were commanded, so they performed: both plāting the Churches in that faith and order which Christ prescribed them, and requiring of the Churches so planted and of all other after them to the end of the world to keep that faith and order wherein they were set, and to admit of no other whatsoever, but to keep that without spot and unrebukable, until the appearing of our Lord Jesus Christ. And thus much concerning this matter. Only I will now add the confession and testimony of these men themselves concerning this point in hand, This have they written and published, From that form of governing the Church, which together with the offices that are to execute the same, the word of God perfectly descubeth unto us, no Christian Church ought to swerve. Now herewith compare their estate and practice, and you shall find that they do not only swerve from that form of government appointed by Christ to his Church and so hearken not unto him as their Prophet: but do also receyv and submit unto another, even a false one, derived from Antichrist: as themselves have taught, and therefore have sued to the Parliament to have it removed. Thus we see how their sin is made far the greater and more fearful, whiles contrary to their knowled • they wittingly persist in disobedience against Jesus Christ that Prophet of his Church: as if he were not come in the flesh, or as if not he, but man, yea the man of sin we •• to be hearkened unto. And hitherto concerning Christ • Prophecy.

Next for his Priesthood, that touching it they do likewise▪ will thus appear. The office of the Priesthood of Christ consisteth in two things: first, the Redemption he hath made for the world in the blood of his cross, appearing once to put away sin, by the sacrifice of himself: secondly, the Intercession he maketh with the father, being entered int • heaven, to appear now before the face of God for us. Now touching the first, that is, the work of Redemption, as if they counted the blood, of the Testa • ent an unholy thing, they profane •• in administering and receyving the word and Sacraments of that reconciliation in and from an Antichristian ministry: and more particularly in the Sacraments, they prostitute that precious blood of the cross of Christ (even of that Lamb undefiled) unto Atheists, Idolaters, persecutors, whoremongers, drunkards, sorterers, witches and the most profane of the land and their seed. That it is thus with them, may be seen not only in their ungodly continual practice: but even by their own confession and writings. Towching their ministry thus they write, We have an Antichristianhierarchy and a popish ordering of ministers, strange from the word of God never heard of in the Primitive Churches, but taken out of the Popes shop to the destruction of God's kingdom. Yet in and from this ministry they minister and receyv the word and Sacraments. Towching the other also, thus they write of themselves and their estate, whereas in the holy Communion of the Lord's supper, Christ the true Paschal lamb ought to be communicated only to such (as far as men can • udge by their outward profession) to whom Christ himself belongeth: among us the holy Sacraments are communicated with the Papists; the holy mysteries of God profaned, the Gentiles enter into the Temple of God, the holy things are indifferently communicated with clean and unclean, circumcised and vncircvmcised. And as another among them sticketh not to affirm and maintain, that now the Church is full of drunkerds, whooremougers, Idolaters, superstitious persons, papists Atheists, and such like. This is their own confession, besides their estate, concerning the first.

Towching the second, that is, Christ's Intercession with the father, they profane it likewise two ways: first, by retaining a priesthood, as an office of ministry, to offer by their public prayers and other service unto God: which now can be nothing else, but either a continuing of the Jewish priesthood abolished by Christ, who enduring forever 〈◊〉 a priesthood that cannot pass from one to another), or else a retaining of the popish priesthood devised by Antichrist: Of which sort indeed it is, as hereafter will appear, and as thenselves have heretofore writ̄ and acknowledged. Neither will it any white make for them, that now all the faithful are by Christ made Priests to offer up spiritual sacrifices unto God For evē by this it appeareth, that now the ministry and priesthood differ betweē themselves: the one, to wit the priesthood, being commō to all the faithful, the other, that is the ministry, being proper to such as are according to the word of God set apart thereunto. The second way, whereby they profane Christ his Intercession, is by offering up in Christ's name and mediatiō their devised stinted popish worship and ministratiō Which being never appointed by Christ, but devised by man, is abominatiō unto God: whereas on the contrary, Jesus Christ that everlasting Priest, maketh his people an holy pr • esthood to offer up spiritual sacrifices acceptable unto God through himself. This also have the forward preachers and people among them heretofore avowched, affirming to the Parliament, that their book of Common prayer (wherein their public worship and ministration is set down) is culled and picked out of that popish dunghill the mass book, full of abominations. Yet do they still offer it up to God in the mediation of Christ: as is manifest both by the book itself and in their continual practice. And thus have we seen with what i • piety they carry themselves also touching the Priesthood of Jesus Christ.

Lasily, concerning his kingdom, howsoever they speak of the guydance of his Spirit, yet in deed and in truth they refuse to be subject to him as Lord and King of his Church. And this they manifest to all men, in that they refuse to submite to the offices, laws, and order of government, which he as Lord and king of his Church hath appoy • ted thereunto: and not that only but do also subject themselves to the ministry, disorder, and constitutions, which Antichrist that son of perdition hath invented and brought into the false Church. The proof hereof is evident, first in their constitutions and practice: then by their own confession and writings. Concerning both which first I refer you to that which was said before touching Christ's Pr • phery: as also to that which is spoken of this matter everywhere throughout this trea • ise. And then I pray you consider both the Scriptures quoted in the margent, and these sayings of theirs in their own writings, which directly concern the point we have in hand: and see if they witness not as much themselves as they are charged withal by us.

On the one hand thus they write, that they must either confess that Christ hath left us an order to live by, or else spoil him of his Kingly office: That Christ the King and governor of his Church, must rule it by his o • n offices and by his own laws, till his coming at the last day. That Christ is a king, who hath prescribed laws unto his Church for the government of the same, and will have them tied to no other, neither to disobey them which he hath set down.

Yet on the other hand (as touching their 〈◊〉 estate they write thus of themselves: That their wor •• and works are divorced: That they do not in deed obey his precepts and laws, whom in words they acknowledge to be their King: That they do not only want the offices appointed by Christ, to wit, Pastors, Teachers, Elders Deacons, Attenders upon the poor: but also remain in and under the confusions and Antichristian offices of Archbishops, Bishops, D • anes, Archdeacons, Deacons, Chauncelours, Commissaryes, Officials, which be rather members and parts of the whore and strumpett of Rome, then of the pure virgin and spouse of the immaculate Lamb: That the government of their Church is not taken out of God's word, but out of the Canon laws and decrees of Popes: Finally, that they reject Christ's yoke, and retain that popish hierarchy first coined in the midst of the mystery of iniquity, and that filthy sink of the Canon law which was invented and patched together for the confirming and increasing of the kingdom of Antichrist. Wherein as great indignity is offered unto Jesus Christ, in committing his Church unto the government of the same, as cā be by mean underlings unto a king in committing his beloved spouse unto the direction of the Mistress of the Stews, and enforcing her to live after the orders of a brothel house.

These are their own sayings. And therefore even by their own confession it is to true among them in this respect, which one of themselves said: that turning out the orders which Christ hath prescribed in his word for the ruling of his Church, they give him the title of a King, but deny him the authority belonging to the same: and so in truth make him an Idol, making him to carry a show of that he is not, and with the crucifiers of him putting a reed in his hand instead of his iron rod, and crowning him with thorn • instead of the crown of greatest glory.

Thus have we showed, that in their constitution of Christ ministry, worship, and government, they do not receyv and • bey Jesus Christ in his own ordinance, as their Prophet, Priest, and king. And therefore as they say of the papists, so let them look it be not verified of themselves, in this respect, that howsoever in words generally they profess, yet in deed and verity they do not acknowledge Jesus Christ come in the flesh, that Prophet, Priest, and king of the Church: and consequently (by the rule and judgment of the Apostle set down in the Scriptures here alleged by • r H.) are in this behalf not of God, but of Antichrist.

The next Scripture Mr H. citeth is from the book of Rebelatiō. The words be these, speaking of the beast here described.

This book of the Revelation whosoever readeth over with a single heart, and compareth with it the event of things partly come to pass already, partly morefully yet to be accomplished: considering on the one hand that the whore of Babylon hath made all nations of the earth drunk with the cup of her fornications: that she hath already begun to fall, and daily more and more inclyneth to her full desolation and destruction, which yet can never wholly be accomplished so long as the Babylonish offices of Archbis • hops, Lordbishops, Archdeacons, and the rest, with their courts, canons, worship, and proceedings do continue: And on the other hand that the Lord Jesus will by the light and power of his gospel condemn and abolish that Babilo • ish whore with all her false offices and constitutions, and will also reign in his Church by his own offices and laws, with his crown of glory upon his head, and his scepter of righteousness in his hand, until he give up the kingdom to God even the Father, that God may be all in all. Who so (I say) readeth this book, and considereth these and such like prophecies therein cōteyned in part already fulfilled, and yet morefully to be effected: shall plainly see, that this book of all other most plainly deciph • reth and condemneth the Babylonish Antichristian estate and constitution of these assemblies, as they now stand under this Prela • y and other false ministry of the land.

Now in particular for the place of this book here alleged, that it likewise is verisfyd of their ecclesi • sticall estate and dealings at this day, as heretofore it hath bē in the Roman Empire and Apostasy elsewhere, may sufficiently be seen by that which hath before ben said touching Daniel's like prophetyes, where you may perceyv by the sp • rialtyes there expressed how these men in their estate at this day have a mouth that speaketh great things and blasphemies against God, to blaspheme his name, in speaking ill of his truth and ordinances: and his Tabernacle, that is, his Church, which is the house of the living God, and Tabernacle wherein he dwelleth among the sons of men on earth: and them that dwell in heaven, that is, the Lord's secret ones, whose conversation is in heaven, whiles they live here on earth keeping the •• mmaundements of God, and having the testimony of Jesus Christ, whom they look for from the heavens for their full redemptiō. But these things being before in the handling of Daniel's prophery declared in many particulars, it shall not be needful here again to repeat them. Only in this place it shall be good to note this moreover, that in this chapter and book Mr. H. might have set down many other places describing the properties of Antichrist: and that not only in regard of his doctrine and deceit thereof, but also in respect of his tolourable pretence to be of Christ and for him, yet forcing all people to stand subject to his own adulterate discipline, ordinances, and jurisdiction. To which end it is to be observed, that Antichrist is here described to have two horns like the lamb, pretending his ministry and authority to be of Christ • nd for him, but yet shall speak like the dragon, in his false doctrines, imposed traditions, blaspheming the truth, reviling the witnesses thereof, and advauncing himself and his own inventions above God and his commandments. Moreover that he shall make all both small and great, rich and poor, bond and free, to take his mark in their forehead and hand, and so to submit to his ministry, leiturgy, courts, excommunitations, and the rest of the actions of his usurped authority: Or else killeth, banisheth, and imprisoneth all such as refuse so to do, not suffering them either to enjoy any liberty o • privilege in the world, or to perform any worship to God, but according to his own in ventions and apostasy. Which h • w true they ar • of the Prelacy and other Clergy of these assenblpes, let their estate and daily actions be witnesses.

Hitherto also might be referred other scriptures of this book verified in them likewise: for example, that as the 〈◊〉 spoken of in the ninth of this book, were like unto horses prepared to battle, having on their heads crowns like unto gold, and faces like men, and hair as womē, and teeth as lions, and habergions of iron, and tales as scorpions with stings in them, having power to hurt for a season: so the Prelates and other Clergy of Antichrist, are f • erce as horses to fight against the truth and people of God, having rule and dominion with Lordly titles and princely dignities, in outward face and show pretending to be the Ministers of Christ and his Church, but in deed being deceitful enticing and lascivious as harlots, and ravenous cruel poisonful and singing as Lions and scorpions, having pour to hurt and deceive for a season, albeyt their 〈◊〉 and malice be limited and repressed by the providence and power of the most High: Agayne, that as those locusts with men's faces were all of them under Abaddō their King the Angel of the bottomless pit, so the Prelates and other▪ Clergy of Antichrist howsoever they pretend to be the Ministers of righteousness, are in deed the subjects of Satan the Prince of dar • nes, who yet transformeth himself into an Angel of light. Moreover that they as well as other people and nations of the earth have committed fornication with that whore of Babylon spoken of in this book: and have received of her names of blasphemy (such as be the names of Archbishops, and Lord bisshops, and Priests, when it is ascribed to an office of Ministry of the Gospel:) and have drunk of her golden cupfull of abominations, whence have proceeded their Ministry, book of common prayer, book of ordering Priests and consecrating Archbishops and Bishops, excommunications by Archdeacons and Lordbishops, their courts, of facultyes, Commissary courts, and such like among them: and fina •• have ben made drunken with the blood of the Saints, and with the blood of the Martyrs of Jesus. So as these assemblies in their ecclesiastical constitutiō and proceedings have showed themselves to be the natural daughters of Babylon, that mother of whoredoms and abominations of the earth: howsoever as a Mystery it lie much hid and is not easily espied, vnle • Christ Jesus annoint owreyes with ey salve, that we may perceyv it, and carry us forth as it were into the wilderness in the Spirit, to take a view of it by the light of his word, and not as it maketh show, and is esteemed among men in the world. And thus much of this place and book of the Revelatiō here allege •

Now before Mr. H. cometh to any other Scriptures, 〈◊〉 this conclusion of the former, that no Antichrist can be showed whose doctrine is • ound. Concerning which I have answered before, first that their doctrine also is unsound, and have showed it in divers false doctrines they hold and teach: and then that Antichrist the man of sin teacheth many true doctrines touching God, the Creatiō, Resurrectiō and such like, yet notwithstanding is he an Antichrist, and his followers in Antichristian estate. Otherwise if the reaching of some sound doctrines would make such to be no Antichrists as do so teach, what Antichrists have there or will there ever be in the world? Hath there at any time ben any heretic or Antichrist, that hath not held and professed some truth together with his here • y and Antichristianity? Nay, is not the truth that such a one teacheth, the very means by which his delusion is made the stronger? Then for that truths sake he ought not the more to be hearkened unto (as these men reason), but the more to be avoided (as Mr Beza hath well noted against Sara • ia) least under pretence of hearing the truth from him, we be de •• pved by him. When the devil himself acknowledged and said, that Christ was the Son of the most High, that holy one of God: or when he doth profess and teach it in the offices he hath brought into the false Church: shall we therefore allow such as lawful ministers of Christ and abide members of such a Church: Or ought we not rather to know that Christ 〈◊〉 rebuketh them and biddeth them hold their peace, hath • lso charged us to depart from all such and not to partake in their sins? It neither is nor can be unknown (though it be 〈◊〉 minded of many) that as Sathā himself is trāsformed •• to an Angel of light, so his ministers (even such as stand in any false ministry) can transform themselves as though they were the ministers of righteousness. Which they do no may more subtly and forcibly effect then by means of the true doctrines which they teach in the Antichristiā offices they have •• eybed. Thus we may see, that the honey of some truth being mixed with the poison of their offices, we cannot from them cast the sweetness of the one, but we are withal in present dain •• t to be destroyed by partaking with the other: and therefore 〈◊〉 not in this estate to receyv, but to avoid them altogether. • itherto of the Scriptures which Mr. H. hath brought about the description of Antichrist: and of his conclusiō inferred therevpō. The next Scriptures he alledgeth are of another sort showing us who be true ministers, and which be true Churches. The first is out of the tenth of John: where Christ speaketh • hus.

HEre in deed is a special mark to know ministers by, t • wit, if they enter in by the door into the sheepfold, that is, up Jesus Christ into his Church. Now to enter invp IEsus CHrist, is either immediately to be called by CHrist himself, as were the Prophets and Apostles: or else mediately to be called by his Church, to such offices as he hath given for the work of his ministry, according to such rules as he hath appointed to that end. Seeing then the public ministers of these assemblies are neither immediately called by Christ himself, nor mediately by his Church: neither to such offices as Christ hath set in his Church: nor according to such rules as he hath prescribed thereunto: it is manifest they enter not in by the door, that is, by IEsus CHrist, but climb up another way, to wit, by their deaconry and priesthood received of the Prelates and derived from Antichrist. And therefore are not true ministers appointed by Christ and his Church, but thieves and robbers belonging to Antichrist and his defection. The further proof whereof, besides their continual practice and present estate, I refer to his proper place in that which is to be spoken hereafter touching the second part of the Reason, and in that place touching their priesthood and entrance into the ministry. In the mean time only I putt them in mind that they have granted thus much of themselves heretofore, as I affirm, that is, that they enter not in by Christ, but by a popish and unlawful vocation. These are their own words. But of this more hereafter.

That in this place Mr. H. translateth Christ's word • thus (he that leadeth the sheep in at the door) albeyt the thing • e true that the true pastors do so and that the sheep so led find pasture and salvation in Christ: Yet his translation here is untrue, and some what subtle, to the end (as it seemeth) he might with better color have some defense for their ministry from this Scripture. For Christ's speech here is not, he that leadeth in at the door, but thus, he that entereth in by the door, As may be showed divers ways: first by the proper signification of the words here used, whereof the one signifieth to enter in or to come in (not, to lead in, ) and the other signify, by the door (not, in at the door: ) secondly by the contrary which Christ opposeth unto it in the former verse, when he saith, he that clymeth (not, he that leadeth up ) another way is a thief and a robber: thirdly by the several properties which here Christ attributeth to all false ministers opposed to the other, as first, that they are thieves and robbers, that is, such as burst into the house another way then by the door, and instead of well ordering the house, make spoil of them that dwell in it, even making merchandise of their souls and consciences: Next, that they are strangers; that is such whose offices and callings are strange from the word of God and ordinance of Christ, and therefore ought always of his Church to be accounted as strangers, and their voice not to be hearkened unto: lastly, that they came before Christ, that is, be such as do not follow after him, way • ing for his calling, and walking in his way which he hath set us, but do intrude themselves without him and follow another way devised by themselves and never prescribed by him.

Here also would I ask Mr H. whether one being in no office of ministry, yet taking upon him publicly to teach, and (as here he saith) leading in at the door, that is, teaching no other means of salvation but Christ only who is the door of the sheep: whether such a one (I say) were therefore to be reputed a Pastor and, minister of Christ, lawfully set in that office? I am assured Mr H. will not say it. For that were both to give allowance of intrusion, which Christ • ondemneth: and to open a door to the annihilating of that order with Christ hath appointed his Church for the entrante into his ministry. And now if such a one were not therefore to be accounted in such office of ministry, much less will such teaching approve him that standeth in an Antichristian office, to be a Pastor or Minister of Jesus Christ.

It may also further be observed, that Christ in this Scripture speaketh of such as be shepeards of sheep: and therefore that it helpeth not the ministers of these assemblies, who commonly stand herds of swine, their Church being an hold of all foul spirits, and a cage of every unclean and hateful bird. Besides that they all, even the most religious among them, so long as they continue members of that Church, stand subject to their ecclesiastical courts, officers canons, worship, and the rest of their abominations, and therefore as yet in that respect cannot be accounted the sheep of Christ, hearing his voice and obeying his precepts.

The next and last Scripture here alleged is out of the 16. of Matthew. Where Christ as king his Disciples whom they said he was: Peter answered, Thou art the Christ, the Son of the living God. Wherevpon Christ said again,

Here we are taught upon what rock the true Church and lively members thereof are built, to wit, upon this confession, that Jesus is the Christ the Son of the living God. Now here we are to remember that Christ is described both by his person, and office. Of which I have spoken before at large upon like occasion concerning the testimonies alleged out of the Epistles of John. To which therefore I refer you, not purposing here again to make repetition thereof. Only thus much concerning this Scripture I will further note: that as we learned out of Ie • us epistles to discern the Spirit of GOD from the spirit of Antichrist, so here we are taught how to know the true Church of God, and so to discer • e it from the false Synagogues of Antichrist: that is, by considering whether it be built upon the rock Jesus Christ, that Prophet, Priest, and king of his Church. For (as the Apostle saith) other foundation can no man lay, then that which is laid, which is Jesus Christ. But as before we showed, so here we are to remember, that a verbal and general profession of Christ in word being denied in practice, will not avayle to make either the popish or these assemblies the true Churches of God, and not the apostate Synagogues of the man of sin.

The Apostle Peter (to whom with the other disciples this was spoken, although in the manner of speech Christ alluded to Peters name, as signifying a stone or rock) he laying this foundation in the Churches which he planted, Jesus Christ, that chief corner stone, elect and precious, doth thus further apply it unto them, saying, Unto you which believe it is precious: but unto them that be disobedient, the stone which the builders disallowed, the same is become the head of the corner: and a stone to stumble at, and a rock of offense even to them which stumble at the word, being disobedient. Where he plainly teacheth, it is the obedience of faith; which is required of all such as are truly baylt upon this rock and corner stone, Jesus Christ.

And this hath Christ himself also taught us, when he like • ed him that heareth his words and doth them unto a wise man which hath built his house on a rock, against which the rain and floods and wynds prevail not to cast it 〈◊〉 : and him that heareth his words and doth them not, unto a foolish man which hath built his house upon the sand, against which the rain and floods easily prevail to beat it down. So in like manner we are to know for the question in hand, that the true Church of CHrist is as a wise woman and faithful wife which hearkening to the voice of her husband yieldeth obedience unto him, and as an house built upon the rock, against which the gates of hell shall not be able to prevail: Whereas the false Church of Antichrist is as the foolish woman and harlott, which howsoever she pretend to hear the voice of Christ, yet in deed followeth the lust of her own eyes and goeth a whoring after her own inventions: yea and pretending only the name of Christ, but in deed not receyving him as her Prophet, Priest, and king, is as an house built upon the sand, which the breath of Christ's mouth and wynd of his judgments will in the end consume and scatter abroad as the dust. It is not then a verbal profession in general that will serve, where an actual denial in practice is joined withal. But the true Church which is built upon the rock doth in deed and truth obey the Lord Jesus acknowledging him to be such as he is revealed unto us in the word of God.

This the Apostle Paul likewise teacheth us, when he saith, the Church is built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner stone. Wherein he giveth us to learn that that is in deed the true Church which is so built upon Jesus Christ, as the Apostles and Prophets have laid him for the foundation and head stone in the corner, that is, have taught him to be the Son of God come in the flesh, the Prophett, Priest and king of his Church forever. Which forasmuch as these together with the popish assemblies do not in deed and verity acknowledge, howsoever in words generally they profess, as hath before at large ben pro • ed: it therefore followeth, that in this estate they cannot be esteemed truly built upon the rock Jesus Christ: and therefore cannot be counted the true Churches of God, whiles we try them by the rules given us by the Prophets and Apostles, and by Christ Jesus himself.

And thus have I showed the several Scriptures here • i • ed by Mr H. to be so many witnesses against themselves. Thus also have we seen both their doctrine to be unsound, and their ministry and Church constitution to be such as was never appointed by Christ, but derived from Antichrist. And therefore by none to be continued in, but of all to be separated from, and that upon pain of everlasting condemnation. For so hath the Scripture testified.

Hitherto of Mr H. his first exception. Now his second followeth in these words.

M ^r . H. his letter. Section, 4.

SEcondly, we are able to prove that greater corruptions have ben found in those Churches, unto which the holy Ghost in the Scriptures hath given notable testimony: 2. King. 12. 23. and 14. 3. 4. 2 Chron. 20. 31. Matth. 15. 5. 6. Luk. 3. 2. and 2. 22. 27. Mat. 8. 4. and 23. 2. 3. 2 Cot. 11. 21. 22. and 15. 12. •• vel 2. 14. 15. 20. 21.

Answer to section, 4.

WE answer, they must first probe their assemblies to be true Churches set in the way of Jesus Christ, afore these or any Scriptures (which show true Churches subject to corruptions) can any way help to defend their present Church estate. Otherwise they do but still beg that which they should prove. For what though the Churches established in the order of Christ have had and still shall have divers corruptions arising among them? Doth this therefore give any warrant or allowance of such assemblies, whose constitution is Antichristian? Was Israel in her defection a true Church, because Judah being the Church of God had some enormityes in her? Or shall the assemblies in Italy, England, and such like standing in apostasy he true Churches of God, because in the Churches of Corinth, Pergamos, Thyatira, established in the order of Christ, there were found divers corrup • ions? If this reason were strong, might not Rome at this day justify most of her abominations? But what saith the Scripture, Israel in her defection was no wife, no true Church, but an harlott, and not to be joined unto: notwithstanding that Judah being a spouse and true Church had not yet the 〈◊〉 places taken away? In like manner shall that whore of Babel standing in apostasy together with all the assemblies wheresoever made drunk with the cup of her formications be harlots and to be departed from: notwithstanding that the Church of Christ being his spouse falleth daily into many sins and transgressions, whiles it is militant here on earth. For these two are of a far divers nature and consideration, I mean on the one side, a Church set in the way and order of Christ, but walking therein weakly and corruptly: and on the other side, a company of people standing in the defection and disorder of Antichrist, howsoever perhaps they may walk there in with some show of piety and religion. The former are true Churches, notwithstanding the corruptions arising among them, the redress of which is duly to be sought: The latter are false Churches, and to be forsaken, whatsoever show of holiness they do or can pretend. Now thē forasmuch as neither Mr H. nor any other of them hath proved their assemblies to stand in any other Church-constitution, but such as is Antichristian: it is evident that the Scriptures here alleged, which speak only of Churches set in Christ's order and of corruptions in them, cannot any way fitly belong to these assemblies, to give allowance of their Antichristian estate. This being first set down generally concerning all these Scriptures jointly together for the better understanding of the controversy: let us now come to consider them more particularly, and see whether as Mr H. hath under taken to prove, so he have indeed performed, that is, have showed greater corruptions in those Churches unto which the Scriptures give notable testimony, then be in theirs at this day.

The first three Scriptures here cited are of one sort. These are the words.

All these Scriptures show unto us one thing: which is, that in the days of Jehoash, Amaziah, and Iehoschaphat, kings of Judah who did that which was right in the eyes of the Lord, yet the hy places were not taken away: but the people did sacrifice and burnt incense therein. This in deed was a corruption among those people: concerning which enough is spoken before in that hath bē said touching these Scriptures generally. Yet this I add further: first that in those times all the false ministeryes and kinds of worship before time used were abolished, and this defect only of worshipping God in the hy places as yet remaining. Now what comparison then is there between this case, and theirs who have not abolished but still retain and join unto a false ministry and worship. Who knoweth not, that in those days they might not form to themselves or receyv from others any other altar or fashion thereof for sacrifice then God had appointed: much less any new devised ministry? Yea, the sons of Aaron, though in a true and lawful office, might not offer with strange fire: much less might they have received or exercised a false ūlawful ministry. Corah likewise though a Levite, Dathā and Ab • ram though heads of the Cōgregation, Dzziah though a king, might not offer up the incense which God had appointed to be offered, being strangers from the priesthood: much less might they have offered a false worship in a false ministry, etc. Which is the case of these assemblies. These men therefore should compare like things with like, and not under color of the hy places in Judah, seek to retain and defend what Antichristian corruptions they please in their Church. Otherwise why might they not also under the same color still have kept the other popish abominations, which already (by the mercy of God) are abolished out of the land?

Secondly I take it, the fault of retaining the hy places in Judah for the true service of GOD which at first were made for false worship and service of Idols, was such, as if now the false ministry, worship, and other abominations of Antichrist were abolished out of the land, and yet these Idol temples (they call them Churches) reserved and used for the true worship of God by a true ministry. For these two may in divers respects seem to be like, I mean, those hy places, and these Idol temples. Both which I take to be with in compass of that moral commandment of God, which enjoineth the abolishing of the places as well as of all the other monuments of Idolatry, either by rasing them quite downor by defacing and converting them to civil use: and not to tourne them to be places for the public worship of God, though it were by such ministry and in such manner as he hath appointed.

Thirdly, by that which hath ben said, it is evident these Scriptures show not that, for which they are alleged, that is, prove not greater corruptions to have ben found in the Churches aproved by the holy Gohst, then be now in the Church assemblies of England. I deny not but this sacrificing in the hy places was a great corruption: And so the Spirit of God noteth it, that the people herein corrupted themselves: yea and that they had not prepared their heart to the Lord. But for these men by color of this to defend the re • ayning and using of their Antichristian ministry, in their seerall offices, callings, administration and maintenance, with their, popish worship and the rest of their abominations, it 〈◊〉 not at all: but is rather wholly against them, inasmuch as in that Church of I •• KH the unlawful priest • ood and worship with other the abominations in former times used were now taken away (this corruption of the hy places only excepted, and the true wor • ship of God in place thereof performed in such ministry and manner as he had ordained. Neither of which is yet to be seen in this land.

Lastly, in these Scriptures is to be observed, both the different speeches concerning the Kings and concerning the people in their ages, and that the testimony which the holy Ghost giveth of them is such, as hath with it a note of blemish and default in them: and that recorded to posterity, not to encourage us to fail in like manner as they did, but to be a warning unto us to take heed of being so overtaken, as they were.

And thus have I showed (so far as yet I see) the true meaning and use of these Scriptures, and how they serve not at all to that purpose for which they are brought: as they have ben also and still are wrested by the Papists, to bolster out their most filthy abominations likewise, though all in vain. For great and strong is the truth, and will prevail against all ad • ersaryes of it in the end.

The next Scripture is out of Mat. 15. where Christ reproving the Pharisees for transgressing the commandment of God by their own tradition, proveth it thus: God hath commanded, saying, Honor thy father and mother: and, he that curseth father or mother, let him dy the death.

Here we find a taste of that leaven of the Pharisees, whereof our Savior Christ bad his disciples they should take heed and beware, and not that they should be encouraged thereby to be more corrupt, as these men reason out of such places. But let us a little compare this Scripture and their estate together, and see whether is to be accounted more corrupt, they then, or these now.

First, we see here the disobedience taught by the Pharisees was against the second Table: whereas the disobedience taught by these men in the points now controverted is both against the first and the second Table. Against the first, in teaching the people to worse • hip God by another ministry and after another manner then he hath appointed: yea by such ministry and in such manner as Antichrist hath invented, and God most straitly forbidden. Against the second, in disobeying the Magistrates in deed, whom outwardly in show they would seem to obey, whiles at their commandment they serve God by a false ministry and worship imposed by them. For as true obedience to the Magistrates is always in the Lord: so is it disobedience rather then obedience unto them, to obey them against the Lord.

Secondly, the Pharisees taught the people to neglect the performance of a duty which they ought to their earthly parents in honoring of them: But these men teach the people to neglect the performance of that duty they o • to their heavenly father, in honoring fearing and worshipping him as he hath commanded.

Thirdly, the Pharisees taught the people to neglect man, under color of keeping a • ow, or doing a duty to God, to wit, the vowing or offering of that as an oblatiō to God, by which they should have helped • their parents: But these men teach the people to neglect God and his commandments, under color of yielding obedience to • an.

Fourthly, among the Jews this disobedience against man was taught by some, not received by all: But in these assemblies their disobedience against God is taught and 〈◊〉 of them all.

Fifthly, the Pharisees and other Jews at that time (as may appear even by some places by M ^r . H. here alleged) had not devised a new public ministry and worship, but retained that ministry and worship which God had appointed, though they walked therein corruptly: But the ministers and people of these assemblies at this day have such ministry and worship as was never ordained by God, but devised by that man of sin: though otherwise they make some show of holiness and religion therein. So as in this respect there is no comparison between these two.

Lastly, it is to be observed that the testimony here given concerning them that so taught as is aforesaid, is not an approbation of them therein, but both a sharp reproof of them, and an earnest admo • ition to others for this cause to let then • alone: together with this general sentence of Christ annexed thereunto, Every plant which mine heavenly father hath not planted shall be rooted up. Let them alone: they be the bl • nd leaders of the blind: and if the blind lead the blind, both shall fall into the ditch. Hitherto of this Scripture of Matth. 15. which we see being duly considered, neither proveth that for which it is produced, neither any way iustifyeth but rather condemneth their Antichristian estate.

Next he alledgeth Luk. 3. 2. where it is thus written,

This Scripture is directly against them. For here first it is plain, that for the ordinary ministry among them they had not devised a strange new one, but re • apned that auncyent function of priesthood appointed by God (as the mention of chief Priests doth show): And whereas John Baptist did now exercise an extraordinary ministry among them, it is noted, he did it not without special warrant from the word of God thereunto. Which is further proved both in the words follow ••• in this chapter, and else where in this and the other Evangelists. Now if then they might not have any either ordinary or extraordinary ministry but such only as was appointed and allowed by the word of God: much less may we now under the Gospel admit of any ministry but such only as hath ben orde •• ed by CHRIST, our Lord the king of his Church: wh • being the Son is worthy of more honor then Moses the servant. So as first we see here, his own testimony condemneth their present ministry, which is such as was never prescribed by CHrist to his Church.

But it may be M r. H. meant by this Scripture to insinuate unto us, that there were two hypriests at that time, whereas by the ordinance of God there should be but 〈◊〉 Wherevnto I answer, first that it was no new thing, but an a ••• cyent approved order among the Jews to have two chief priests over the rest: Yet so, as the o • e of them was principal, and the other the second or next unto him. Thus we read that Zadok of the sons of Eleaz • r, and Ahim • lech of the sons of Ithamar were together the chief priests in David's time. And afterward when the Jews were led captive to Babylon, Seraiah was the chief priest, and Zephaniah the second. Where it may be observed, both that there was two principal priests over the rest: and yet the one chief, and the other the second.

Secondly, we find that Annas and Cayaphas here mentioned in Luke, were hy priests the one after the other, to wit, Caiaphas at the time when CHrist was crucified and before, and Annas afterward when the Apostles Peter and John were brought afore him. As also after this we read again of one Ananias to be hy priest alone. Act. 23. 2. and 24. 1. and 25. 2.

Thirdly, it is to be minded that the word here used signifieth chief priests, and is spoken oftentimes of others that were chief among the priests, as well as of the hy priest: and that even then when there was but one by priest. As in Mat. 14. 53. Mat. 26. 57. Act. 25. 2. 15. and 24. 1. Luk. 22. 52. 54.

Finally, the having of the hy priesthood then by course interchaungeably, and but for a year, and such like, were in deed corruptions crept in among them in the ordinance of GOD. Yet doth not this give any warrant of the present Antichristian constitution of these assemblies. For even then we see they had no new ministeryes, but the priesthood appointed by God, yea and but one hy priest at once: Which also according to the law, kept in the kindred: whereupon it is said, they that were of the chief priests kindred. Act. 4. 6. Besides that in this often change of it, there seemeth to lie a mystery, God having so disposed, to declare that now that Levitical priesthood drew to an end, and another Priest was to rise up after the order of Melchizedek, who because he endureth ever should have a priesthood that cannot pass from him to any other.

So then from this Scripture can be gathered no defense at all of the present estate of these assemblies, but rather many arguments against it, forasmuch as now among them they have no other but strange ministeryes invēted by man, and then there was no such new ministry at all either ordinary or extraordinary received among the Jews.

And this hath Mr. • artwright heretofore avowched, when proving the unlawfulness of the offices of Archbishops and Archdeacons, he wrote as followeth: First of all (saith he) the ministry is by the word of God and heavenly, and not left to the will of men to devise at their pleasure: as appeareth by that which is noted of John, where the Pharisees coming to John the Baptist, after that he had denied to he either CHRIST, or Elias, or another Prophet, conclude: If thou be neither Christ, nor Elias, nor of the Prophets, why baptizest thou? Which had bē no good argument, if John might have ben of some other function then of those which were ordinary in the Church and instituted of God. And therefore John to establish his singular and extraordinary function, alledgeth the word of God: whereby appeareth that as it was not lawful to bring in any strange doctrine, so was it not lawful to teach the true doctrine, under the name of any other function then was instituted by God Let the whole practice of the Church under the Law be looked upon, and it shall not be found that any other ecclesiastical ministry was appointed, then those orders of hy priests, and Levites etc. which were appointed by the law of God. And if there were any raised up extraordinarily, the same had their calling confirmed from heaven, either by signs or miracles, or by plain and clear testimonies of the mouth of God, or by extaordinary exciting and movings of the Spirit of God. So that it appeareth that the ministry of the Gospel, and the functions thereof ought to be from heaven and of God, and not invented by the brain of men, From heaven (I say) and heavenly, because although it be executed by earthly men, and the ministers also are chosen by men like unto themselves, yet because it is done by the word and institution of God that hath not only ordained that the word should be preached, but hath ordained also in what order and by whom it should be preached, it may well be accounted to come from heaven and from God. Seeing therefore that these functions of the Archbishop and Archdeacō are not in the word of God, it followeth that they are of the earth, and so can do no good but much harm in the Church.

And a little after he hath also these words: Tell me (saith he) in the whole volume of the Testament is there any kind or degree of ministry, whereof God is not the certain and express author? Was there ever any man (I except Jeroboam and all such profane men) either so holy or so wise or of such great knowledge, that ever did so much as dream of instituting of a new ministry? After the long wandering of the Ark in the wilderness when it came to be placed in lerusalem, tell me if any besides the Levites and priests the ordinary ministers, and the Prophets which were immediately s • irred up of God, were found to have ordained any office or title which was not commanded: or whether therewas at any time anything added or enjoined to those offices of priesthood and Leviteship, which was not by the law prescribed.

These are M. Cartwrights words in the places here quoted. By which it is clear themselves also grant, that in the time of the law in the true Church there was no new ministry erected: and that there neither might nor may be any either ordinary or extraordinary, but such as have express appointment and warrant from God himself. Whereupon is followeth that the present ministry of these assemblies having no such warrant, these and the like Scriptures give not any defense of it, but condemn and make against it. Thus much concerning the testimony alleged out of Luk 3. 2.

Next is alleged Luk. 2. 22. 27. and Mat. 8. 4. where it is thus written: first in the second of Luke, concerning Christ:

And in the Gospel according to Matthew, Cap. 8. it is thus written touching the leper whom Christ cleansed:

These Scriptures compared together evince that this Church of the Jews had not rejected but retained the public ministry, worship, and ordinances prescribed by God: and therefore wholly condemn the present estate of these Church assemblies of England, and are far from proving that for which they are alleged. In the second of Luke we read, that at eight days old the child was circumcised, which was according to the ordinance of God: that Mary's purification, the child's presentation to the Lord, and the oblation they gave, was (not after any new devised manner, but) according to the Law of Moses, and, as it is commanded in the Law of the Lord: Finally, that Sim • ō fearing God, came in the Spirit into the Temple whither the parents brought in the child Jesus, to do for him (not according to the custom and inventiō of man, but) after the custom of the Law of God. Where is to be observed, how often together in these few verses the holy Ghost noteth down that whatsoever was done to and for the child, was according to the Law of Moses, the Law of the Lord, the custom of the Law, as it is written, and, as it is commanded in the Law of the Lord. So this Scripture showeth, that the ordinances appointed by God for his worship were then observed. Now if we join hereunto the next Scripture of Mat. 8. we shall there find they had also that ministry which God had ordained for the time of the Law. For there it is said, Christ bad the leper being cleansed go and show himself to the priest, and offer the gift that Moses commanded. Here then they had both the priesthood and ordinances which God had commanded by Moses his servant. And therefore these Scriptures are so far from pro • ing greater corruptions to have ben in those Churches, then be in these assemblies: as they do directly condemn their Church constitution in the new invented ministry, worship, and ordinances among them, which God never ordained.

The next Scripture Mr H. citeth is out of Mat. 23. where Christ spake to the mulititude and to his disciples, saying:

This Scripture, teaching that it was lawful to hear the Scribes and Pharisees that sat in Moses seat, is commonly alleged by the preachers and professors of this age for their defense: Insomuch as they use it as their anchor hold in greatest distress. But being well weighed, it will prove the very shipwreck of their cause. For first, by conference of this Scripture with others appeareth, that the Scribes and Pharisees which sat on Moses chair, were priests and Levites, expounders of the Law or such Judges of hard pleas and cōtroversyes as we read of, Deut. 17. And therefore were not in any strange ministry invented by man, but in those true offices which God had by Moses commanded under the Law.

Secondly, the phrase of speech here used, when it is said they late on Moses chair, unporteth and proveth thus much. Which also may be gathered from a like manner of speech used in Nehemiah, where we read that Ieshua, and Bani, and other of the Levites rose upon the Levites stair (or hy seat) and taught the people out of the Law, and worshipped the lord.

Thirdly, Pharisaism was not any new kind of ministry but only a sect among the Jews, that is, a sort of people (of what tribe soever among them) which seemed to have chosen and in outward show pretended a more sirict observation of the Law, then others did.

Fourthly the Scribes knew well enough that every true ministry was from heaven, not of mē: that is, was appointed by God, not devised by mā. So far were they from having themselves any false ministry of man's invention. This we may see in their cōsultation which they had among themselves what to answer unto Christ's questiō, wh •• e asked them whether the Baptism of John were from heaven, or of men.

Lastly, we find that the pharisees themselves were careful of not admitting in that Church any new ministry that God had not ordained: Insomuch as they were very earnest vpō John the Baptist, and urged him to approve his calling and ministry by thr word of God. Which thing also he did. John. 1. 23. 31. 33.

Now then seeing the Scribes and Pharisees here spoken of were (not in false but) in true offices and functions appointed by God under the law: seeing they sat (not on Baals, but) on Moses chair: seeing they knew there was no true ministry but of God, neither would allow of any other then GOD'S word did approve: yea, seeing John the Baptist gra • nted thus much unto them, that he might not have any ministry, but such whereof he could bring warrant from God: who se • th not, that even this example of the Pharisees so much alleged by them, plainly condemneth the Ministers of these assemblies, which sit not in CHrists but Antichrists chair, entering into and executing such offices of Ministry, as GOD never appointed or approved in his word? Neither is it of any moment, as touching the point in controversy, to say, th • Pharisees were corrupt in doctrine and conversation, unless the • could show by the word of God their ministers to be Pastors and Teachers in Christ's ordinance, though walking corruptly therein: as we by the Scriptures show that the Pharisees which sat on Moses chair, were priests and Levites, according to the Law of Moses, though otherwise in many things they carried themselves very vngodily with much hypocrisy.

The last Scriptures here cited by M ^r H. are o • t of the Epistle to the Corinthians and out of the Revelatiō. Which because they are of one sort, touching the question in hand, therefore will I speak of them together. The words be these: first in the epistle to the Corinthians, where the Apostle reproving their abuses about the Lord's supper, saith thus unto them:

And again to the • orinthians, among whom some denied the resurrection of the body, thinking that the soul only should live forever in the world to come, the Apostle writeth thus concerning that matter, in the place alleged:

And in the second of the Revelation, first to the Angel of the Church of Pergainus, Christ thus writeth:

Then to the Angel of the Church of Thyatira, thus he saith:

These Scriptures show errors and corruptions in such Churches as were planted in the faith and order of Christ. Which nothing helpeth to maintain the Antichristian • state of these • ssemblyes: as is before declared at large in the general answer concerning all these testimonies. We never doubted, but the best Churches on earth have fallen and still are subject to fall into corruptions and transgressions of the Law of God. And how can it be otherwise, when as they consist of sinful and mortal men, who both know but in part and in the knowledge we have, walk with much weakness and imperfection? But what is this to justify Antichrists apostasy, or to encourage any to partake in his sins? We must always remember, that as it is one thing, when a true Christian is overtaken with a sin, and another when such as pretend to be Christians, live as the heathen and sell themselves to work wickedness: so also touching a Church, it is one thing whē a people are settled in the order of Christ, but through weakness fall into divers enormityes, and another when a people stand in the defection of Antichrist and receive the print of his ordinances in their hands and foreheads. Either therefore must they prove the constitution of their Church to be of Christ, and not Antichristian, or else these examples in their estate will give them no succor at all. For it will nothing avayle Babylō or such as comm •• fornicatiō with her, to show that Zion hath her breaches or her children their infirmities.

Secondly, in these Scriptures is to be minded, that but some of the Corinthians, and some of them of Pergamos and Thyatira were infected with the errors and corruptions here recorded: and not the whole Churches generally. And this is the lot and trial of the Church of God in all ages, that unto it do creep men of corrupt minds, who under a show of holiness often breed schisms and errors in the Church, and in their lives tur •• e the grace of God into wātonnes through hypocrisy. Thus it pleaseth God to try and exercise his Church from time to time, that they which are approved might be known. Henre it is, that in the Church of Corinth spring up schisms and heresies: that in the Church of Ephesus arise men speaking perverse things to draw disciples after them: that in the Churches of Pergamos and Thyatira be found such as hold the doctrine of Balaam, and of the Nicoiaitans, teaching the people to eat things sacrificed to Idols, and to commit fornication. (And such also in these days have crept in among us, under pretence of godliness, who after a while upon one occasion or other have manifested their ungodly, contentious, and fantastical spirits: and that commonly with great trouble of the Church, being authors of grievous schisms and other impietyes, for which the truth and Church have ben and still are evil spokē of). But these being but the personal sins of some particular men, not the public estate and constitution of the whole Churches: what comparison is there between them and these assemblies whose very constitution is Antichristian, and out of which God hath absolutely commanded all that will be saved to depart? Whereas from the other separation may not be made; but first redress is duly to be sought, that such old leaven being purged out, they may still be a new lamp unto the Lord.

Thirdly, here is to be observed, that it is said, these Churches suffered such among them. Which as it manifesteth what was their sin, so it showeth also they had power, and should use it, for the reclayming or casting out of such from among them. Whereas these assemblies have not power to redress any abominations or to excommunicate any persons (though never so wicked): but the whole ecclesiastical power and jurisdiction among them is committed only to the Ordinary, that is, to an Antichristian Prelate, and to his Chancelor and Archdeacon. So as by this also appeareth there is no comparison between them.

Finally, it is to be remembered, that even in these and the like Churches, where they do not repent and amend but continue in corruption and iniquity, Christ hath threatened to remove his candelstick, and to take his kingdom from among them. And if God thus deal with his own Churches stablished in his faith and order, when they come obstinately to persist in sin and impiety: what shall be the end of the Synagognes of Antichrist which stand in enmity against Jesus Christ and in apostasy from his truth, and will not be reclaimed? If God will not spare but come against Corinth, Pergamos, and Thyatira: will he let Babylon that mother of whoredoms or any of her daughters escape? If Jerusalem for her sin be made to drink the cup of God's wrath: shall Edom, Moa • , or Ammon go free? They shall not: saith the Lord of hosts. Jer. 25. 15. 18. 21. 29. And thus much to M ^r . H. his second exception: Now followeth his third in these words.

M ^r . H. his letter. Section, 5.

THirdly, if it be a sin for an whole Church to account any private man for an heathen or publicane though he be known to have grievously sinned (Mat. 18) till such time as by despising all lawf • ll means that can be used for reclayming him, he shall be found to sin of obstinacy: then must it needs be a sin for any private members (such as you are) to account an whole Church and so many famous assemblies to be all as heathens and publicanes and Antichrists, before their sin hath ben manifested unto them and they proceeded against according to the rule of Christ.

Now this hath not ben done unto us: for many there are of the ministers in England, that are not yet in their judgment persuaded of the discipline: and many that do yield unto it in judgment and desier heartily the establishment of it, and the removal of all corruptions, cannot yet see how they may with a good conscience forsake the callings and rooms they occupy, for the want of the discipline. If these sin, they sin but of ignorance, and therefore may not for this sin be accounted for heathens and publicanes.

But admit our sin had ben manifested unto us: by whom have we ben ensured for it? A private member may not be cast out till he have despised the censure of the Church, though he have despised the admonition and counsel of sundry private Christians: Then surely an whole nation may not be cast out of the Church, though it have not hearkened to the reproof of many private Christians, till it shall be found to have despised the censure of other more famous Churches professing the Gospel. And what such Church is there in the world that • ath censured us? Nay it is most evident that all those Churches in Christendom that have in most sincerity received and maintained the doctrine and discipline of Christ, have always accounted our Church for a sister, and given unto her the right hand of fellowship.

I deny not but a private Christian may •• islike the corruptions that are allowed and practiced by an whole Church, he may refuse to subscribe or yield his consent unto them, he may by prayer and all other good means seek the reformation of them: but that any one private Christian or some few several assemblies, whereyn also there are some learned men, may account all the Churches •• at are in an whole nation to be either as heathens (that is, such as are destitu • e of the word and Sacraments and service of God) or as publicanes (that is, such as with whom they may not lawfully commanicate and join in the said service of God) that do I utterly deny.

And whereas the chief thing whereof you boast yourselves against us, is that you have Christ's discipline practiced among you, which we want: I affirm and date bind myself to prove it, that there is nothing practiced amongst us so contrary to the discipline, as there is amongst you. For proof whereof (to omit sundry of your practices and the extreme confusion that is to be seen in your best reformed assemblies) let this suffice that hath ben already mentioned.

S. Peter calleth those Jews that had crucified Christ, breth • en. Act. 2. 29. and 3. 17. And Paul accounteth the Galatians a true Church, when the errors that they were fallen into were matters fundamental. Gal. 1. 2. and 5. 2. And this account did these two holy Apostles make of them, because they had not ben yet convinced and rejected by the judgment of the Church. And why should you or any of your company (who for authority you know are not to be compared with those holy Apostles) disdain to call us brethren, and to account us a Church, till such time as we have ben convinced of error, and rejected by the judgment of other Churches?

When there grew controversy in the Church of Antiochia, the brethren thought it not fit to proceed in judgment against them of the circumcision though their errors were far greater then any are in our Church, and though the believers there were more in number and of greater graces then ever those were of your company, Act. 11. 21. 26. and 15. 23. and so might with more consent and authority have ended the matter at home without seeking further to other Churches, yea though they had Paul and Barnabas (men better able to decide and determine the matter then ever you had any in your assemblies): yet would they not (I say) proceed, till they had made other Churches, and na • ely that famous Church of Jerusalem acquainted with the matter, and required their advise and authority to decide and overrule it, Act. 15. 2. 4. And might it not as well have beseemed those of your company that first intended a separation from our Church (a matter of so great weight and consequence) to have sought the advise of the Churches of Geneva, and France, and Germany, and Helvetia, and Scotland in the matter, and to have stayed their separation till such time as those Churches had proceeded against us according to the rule of Christ's discipline? May I not well say, as the Apostle doth to the Corinthians, 1 Cor. 14. 36. Came the word of God our from you? either came it unto you only?

And this I hope may be sufficient to show how untrue that is, which is affirmed in the first part of the reason used in your writing, viz: Whosoever worketh upon the consriences of men by virtue of an Antichristian office and calling, he is an Antichristiā Minister, whatsoever truth he bringeth with him.

Answer to Section, 5.

IN this third exception according to their usual manner, Mr H. taketh for granted that which he should prove, to wit, that their ecclesiastical assemblies be the Churches of Christ set in his order and constitution: Which thing we deny. And till they prove it, themselves may see, they cannot thus reason from this Scripture of Mat. 18. as here he doth. For although from thence it may be gathered, that the Churches of Christ are not for corruptions arising in them to be forsaken, but first their redress is by all good means to be sought: yet it followeth not therevpō that the Synagogues of Antichrist are in like manner to be proceeded withal, and not forthwith to be avoided. This (I say) followeth not of the other any more then if one should reason thus: A brother being known to have sinned is not to be accounted as an heathen or publicane, till being duly proceeded with, he have contemned the voice of the Church: Therefore also one that is an heathen or publicane, yet notwithstanding is not so to be accounted, till he have ben likewise admonished and proceeded withal. As there is no consequence in this, so neither is there in the other. The same Scripture which saith, Do ye not judge them that are within? saith it not also, What have I to do to judge them that are without? Now then as we are to carry ourselves after one manner towards particular men that are within, and after another towards them that are without: so have we also different rules and courses prescribed by God and to be followed by us, how to walk after one manner towards the Churches of Christ, when corruptions be found among them, and after another towards the Synagogues of Antichrist which are fallen into defection from the way of Jesus Christ.

If you ask, what these rules be that are given to be observed when errors and enormityes are espied in a true Church: I answer, these and the like, that they which espy them, are not thereupon to forsake the Church, but must first give the Church knowledge thereof out of the word of God: and that also according to due order, as first to make it known unto them to whom the oversight of the Church is committed: who, if they be persuaded, are then by duty bound to advertise the Church thereof and to see it redressed in all good manner. If they be not persuaded, then having taken some others with them and not prevailing, they are afterward to bring it before the whole Church and to show them their estate, wherein it swarveth from the rules of God's Law: who fynding it so to be, are bound to acknowledge and amend it. Yet if this way they prevail not, then are they to use (if they may) the help of other Churches to advise of the matter and to admouish that Church of their estate, out of the Scriptutes. Now these things being done as they ought, we may hope by the blessing of God that issue will follow which the Scriptures show hath followed upon such proceeding heretofore, that is that they will not now willfully stand in known transgression convinced unto them out of the word of God by so many witnesses: but will rather sorrow for their sin, and rejoice for the consolation they shall find by receyving the truth and walking in the way thereof showed unto them out of the Scriptures. But if they will not amend, the Lord Jesus Christ, who walketh in the nuddes of the golden candelsticks and hath all power given him in heaven and in earth, hath threatened to remove the candelstick out of his place, and to take the kingdom of God from them and to give it to such as will bring forth the fruits thereof: And then to such as are willing to obey the truth, he hath in such cases given direct commandment, to save themselves from such a froward generation: and to bind up the testimony, and seal up the Law among his disciples. And these are the rules (so far as I have observed) given us for our walking in and toward the Churches of Christ, when errors and corruptions be found among them.

Now touching such assemblies as stand in false constitution or apostasy from the way of Christ, the former rules are not given us to be used in and with them: but concerning such, there is one only rule prescribed by God for our carriage towards them, which is, with all speed to separate and depart from them, and in no case to partake in their sins, but to witness against them even unto death. Forasmuch then as these assemblies (how famous so ever he account them) stand in a false constitution, even in apostasy from that true ministry and from those holy ordinances appointed by Christ to his Church, it is cl • are as the sun that the golden rules of such proceeding as is before described belong not unto them in this estate, but that all men ought upon pain of damnation without delay to depart out of them, least if they still partake in their sins, they receyv also of their plagues. By which also appeareth how the reason here used by Mr H. out of Mat. 18. belongeth not to their assemblies, as now they stand, and therefore in this case helpeth them nothing at all.

Nay furthermore I dare affirm and bind myself to prove by this Scripture, that there is not (in their constitution) any ecclesiastical assembly in this land that can be accounted a true Church, whereyn this rule here given by Christ can be practiced. And thus I prove it:

The proposition or first part of the reason is proved by this place of Scripture: as also by 1 Cor. 5. 4. 5. and Mat. 28. 20. The assumption or latter part of the reason I prove thus: First, the power of excommunication among them resteth in the Lordbishop and in his Chauncelor and Archdeacon, whose offices and authority Christ never ordained in his Church: therefore cannot they (in their constitution) have the power of Christ here spoken of. Secondly, the offices and authority of the Prelates aforesaid are Antichristian: therefore also cā they not in such estate have this power of Christ: For what fellowship can there be between Christ and Antichrist? Thirdly, let us suppose, that some of their Church committeth a sin, and is admonished to repent of it by another of them: the sinner repenteth not, the other taketh with him one or two to admonish and witness against him: the sinner notwithstanding still persisteth: Now what shall the other do, or whither shall they go? If to the Prelates and their Officials, who among them have the power of excommunication in their hands, that is not to follow this rule of Christ, but to show their subjection to Antichrist: If to that parish whereof the party is a member (as for example, let us suppose the best among them, as Blackfryers or Mary Overyes in London, or Ashby de la zouch in Lepcester shire, or Maldon in Essex, or Coventry in warwick shire, or any other) alas what are they the nearer? Though they would, yet in their constitution can they do nothing, but either go themselves or bid the other go and complain to the Lordbishop their Ordinary, or to his Chauncelor or Archdeacon, who have the government of the Church committed unto them. Or if they should offer to proceed other wise to excommunication of the party, they are so far from having power to do it, as neither were such a one by the Law of their Church to be accounted excommunicate, and they also whosoever should attempt so to do, were subject for this cause to be excommunicate themselves, yea and to be imprisoned and further punished by their Lord's the Prelates. Lo here how these assemblies (even the best of them) in their constitution cannot practice this rule of Christ, which he hath given unto, and may be practiced by, every true Church of his. The Lord give them eyes to see it, and hearts to depart from the tents of such ungodliness.

Thus having showed that there is no more strength of proof in this third exception, then was in the former: I might proceed to that which followeth in his letter, save that a few things which he hath here inserted by the way, seem needful first to be to wched. As first, where speaking of us, he termeth a Church set in the order of Christ to be private members. Towching which this I thought to note, that a company of faithful people (though considered apart by themselves they be private men, yet) being gathered together in the Name of Christ, and joined together in fellowship of his Gospel, they are a public body, a Church, a city, a kingdom, and that of Jesus Christ, who is present among them to guide bless and confirm what they do on earth in his Name and by his power. So that like as in a Citty, the citizens considered apart are commonly private members, yet jointly together are the corporation and public body of that town: so is it also in the Church of Christ, whether it consist of mo or of fewer, yea though they be but two or three: so as they be joined together in communion of the Gospel, and gathered together in the Name of Jesus Christ, as before is said.

Secondly, where he accounteth themselves a true Church, having many famous assemblies, and to be proceeded against by the rule of Christ, Mat. 18. I have already answered and showed that first he must prove their assemblies to be set in the way of Christ, afore these sayings can be verified of them, or applied to them. Many there are in deed among them famous for their gifts, learning, wisdom, sobriery etc. but they also stand subject to the same Antichristian disorder and confusion that the rest do. Neither doubt I but in the most popish assemblies there be also many famous for their gifts and otherwise: which yet can no way justify their Antichristian estate. The Lord in mercy grant, that such as belong to him, may bring themselves and their gifts unto Zion for the help and beauty thereof: and no more employ them (as they have done) to the adorning of Babel, that whore and strumpett appointed to destruction, with all her ordinances and constitutions wheresoever.

Thirdly where he saith, there be many of the Ministers in England that are not yet in their judgment persuaded of the discipline: I ask, whether he think not also there be many of the Ministers in Rome, Spain, and else where, that likewise are not in their judgment persuaded of sundry other most excellent doctrines of the Gospel? And whether therefore all other that see them, must stay from acknowledging and observing them, until such also be persuaded of them. If John wickleff, William Swinderby, Walter Brute, John Claydon, Martin Luther, John Hus, Jerome of Prague, William Tyndale, John Frith, Robert Barns, John Rogers, Hugh Latimer, John Bradford, Rowland Taylor, John Philpott, and other the faithful servants and Martyrs of Jesus Christ, should in their several ages have stayed from obeying the Gospel, so far as God revealed unto them out of his word, upon this and such like pretences of the ignorance and error of others: I would know, whether in so doing they had ben faithful to God, as they ought. But besides these, I would also ask, whether it might not with as great color (if not greater in some respect) have ben said to the Apostles and Primitive Churches, that the Priests and Levites of the Jews were not persuaded in judgment that Jesus was the Christ? To conclude, is it not strange that in so great alight, they should still labor with such, fig tree leaves to cover the nakedness of their filthy abominations?

The next exception he taketh (when he saith, that other of their ministers do yield unto the discipline in judgment, and desier heartily the establishment of it and the removal of all corruptions, yet cannot see how they may with a good conscience forsake the callings and rooms they occupy, for the want of the discipline ) This exception, I say, which also might be alleged for the papists, is of like nature with the former: or rather much worse, inasmuch as he granteth they yield to the truth in judgment, and deny it in practice. They know (by his grant) that Christ hath appointed an order of Ministry and government to his Church, for the administration of his holy things and for keeping his people in the obedience of faith, with commaundment to observe it to the end of the world (for this they do and must understand by the discipline): Yet in their practice they yield not unto it: for himself saith here, they want it. And not that only, but they submit also to another ministry worship and government (here called their corruptions): Which seeing it cā not be Christ's, which they want, whose can it be but the Romish Antichrists, with whose cup of abominations this land as the other nations of the earth hath ben made drunck? God give them in time to make conscience of retaining such Antichristian callings and rooms, that they may cast of their rough garments and false offices, wherein they have so long time deceyved the people, and may thoroughly see and consider in their hearts how wittingly they stand in disobedience against Christ: whiles he granteth they want that holy order of ministry and government (here called the discipline ) which Christ hath straitly charged to be kept inviolable until his appearing, and whilst they think there shall be taken from Babel a stone for a corner or for a foundation in Zion. Whether this now be a sin of ignorance in them, let themselves examine. Yet if it were, they must remember that even that servant that knoweth not his masters will, and yet committeth things worthy of stripes, shall be beat: though in deed with fewer ••• pes then he which knoweth it, and prepareth not himself neither doth according thereunto. Let them therefore look to it and take heed they neither refuse knowledge, nor forgett with knowledge to join obedience: least in the end they feel that which is written, that God will render vengeance both to them that know him not, and to such as obey not the Gospel of our Lord Jesus Christ.

Fourthly where he excepteth, that they hawe not ben censured by other Churches, and therefore are not thus to be refused: besides that which hath ben answered before touching their Antichristian estate, in respect whereof they are to be departed from without any other censuring: Besides this (I say) I would know, by what Churches the assemblies in Rome, Germany, France, and England were censured, when Arnoldus de villa nova, Jerome of Prague, Martin Luther, John Calvin, William Tyndale, the Baldenses, and the Bohemians, with many other the servants of God in former ages left and forsook them? Or whether they should still have remained in Babylon, till by some Churches she had ben censured? Yea, and how there could ever be a true visible Church again upon the earth after the general apostasy wherein all nations were made drunken with Babels cup, if the people of God should not at his commaundment depart out of Babylon, without staying till there were some Churches to lay open her abominations before her face and to censure her for them. Every one of God's people ought in such case and estate to deliver their own soul, and to be as an he-goat before the rest, to lead them the way out of Babel. So far ought we to be from bringing balm to cure her, or abiding in her under any pretence: least if we should still take part in her sins, we should in the ende drink also of the cup of her sorrows. When Israel stood in defection, should Elijah have committed like transgression with them, pretending they had not ben censured by other Churches? When Judah stood in apostasy, should the disciples of God, among whom the Law was sealed up, have walked in the way of the rest of the people, till by some Churches they had ben censured? Finally when Antichrist that man of sin hath made depar • ure from the faith and obedience of Christ, should the people of God believe his lies and please themselves in the dec • ivablenes of his unrighteousness, till he be censured by others? Suerly the Scripture teacheth, and the people of God in all ages have taken another course: as we also must do at this day, unless we set light both of obeying God's commaundment which chargeth us to depart out of every false Church, and of undergoing his wrath which he will pour upon all that have spiritual communion with any such. Hos. 4. 15. Amos. 4. 4. 5. 6. and 5. 5. 2 Cor. 6. 17. Rev. 14. 9. 10. 11 and 18. 4. 5. Let them therefore either prove the constitution of their Church to be a true one according to the Testament of Christ, or else let them know that we must depart from thē, and every false Church, though they had never ben putt in mind by any other Churches or Christians of their Antichristian estate.

This might suffice though there were no more to be said in this matter. But now what will Mr H. say to the multitude of Christians in our own country that have testified against their Antichristian constitution even to imprsonment, banishment, and death itself? Or, because the testim • ny of our own countrymen is little regarded with them, what will he say to the public profession and practice of the reformed Churches abroad, who thereby have sufficiently advertised England and all other people so walking of their fearful estate?

And because he saith here, the best reformed Churches have not only not cēsured thē, but also account their Church a Sister, and give her the right hand of fellowship, it will be good in this place to consider what the public confession and estate of those Churches is: thereby to see whether they and the Church of England be in deed sisters of one Mother, and joined together in the fellowship of one faith and obedience of Christ, as Mr H. and others generally would bear us in hand.

First therefore on the one hand, we find that the reformed Churches do hold and publicly profess that it is the part and duty of every faithful man to separate himself according to God's word from all those which are without the Church, and to couple himself to the company of the faithful (whom they describe to be such as submit thenselves to the doctrine and discipline of the Church appointed by Christ) wheresoever God hath placed it: yea though the contrary edicts of Princes and Magistrates do forbid them vpō pain of death. Now on the other hand when we look at the estate of the Church of England, first we cannot find it to consist of a company of faithful people so separated according to the word of God and the use of the reformed Churches, but to stand in confusion of all sorts of people, good and bad, even of the greatest persecutors and most profane of the land, after the manner of Antichrist and his Babylonish assemblies: secondly we cannot see that notwithstanding the prohibition of Princes and Magistrates, they submit themselves to the doctrine and discipline of the Church appointed by Christ, but that they stand in subjection to the ministry and discipline of Antichrist. Wherevpon it followeth that in this constitution they cannot justly be deemed a Sister of the reformed Churches abroad, but of the daughters of the great Babylon spoken of in the book of the Revelation, chap. 17.

Next, touching the Ministry and government, which Christ hath given to his Church, the reformed Churches believe and profess, that the true CHURCH ought to be governed by that regiment or discipline, which our Lord Jesus hath established, to wit, so that there be in it Pastors, Elders, and Deacons: That all true Pastors in what place soever they be placed, have the same and equal authority among them selves given unto them under Jesus Christ the only head and the chief and alone universal Bishop: And that the Ministers, Elders, and deacons ought to be called to those their functions, and by the lawful election of the Church to be advaunced into those rooms, earnest prayer being made unto God, and after the order and manner which is set down unto us in the word of God. And on the other side, touching the new ministeryes brought into the Church and devised by men, as Patriarchs, Archbishops, Suffragans, Metropolitans, Archpriests, Deacons, Subdeacons, and the rest of that sort, higher and lower: touching all these (say they) we pass not a rush, what they have ben in times past, or what they are now: the Apostles doctrine concerning Ministers sufficeth us. And no man can by any right forbid us to return to the ancient constitution of the Church of God, and rather to receyv it then the custom of man. And moreover in the Church of Geneva they profess that they detest the Hierarchy, as a divolish confusion stablished as it were in despire of God, and to the mocking and reproach of all Christian religion. Thus we see what the reformed Churches profess to be their faith judgment and practice in these things. With which if we compare the present constitution of the ecclesiastical assemblies of this land, wherein are not only wanting the aforesaid true offices of Pastors, Elders, Deacons, together with the calling and administration appointed by Christ and acknowledged by the reformed Churches: but are also remaining the false offices and usurped authority of Archbisho • s, Lordbishops, Deans, Archdeacons, Commissaryes, Parsons, • icars, Priests, and the rest of that rabble (for which these reformed Churches profess they pass not at all, and which they have rejected as Antichristiā) together with their popish canons and constitutions: if (I say) we compare these together, who cannot see that the reformed Churches are in these things so far from giving to these assemblies the right hand of fellowship, as they do rather with the left hand put them over to Antichrist with whom they communicate and unto whom they belong in this behalf?

Finally, for the whole worship of God, the reformed Churches profess that the whole manner of worshipping God which God requireth at the hands of the faithful, is in the written word of God most exquisitly and at large set down: and that therefore it is not lawful for any man or Angel to teach otherwise, to add or to detract therefrom, it being perfect and absolute in all points and parcels thereof. So as no other writings of men although never so holy, no custom, no multitude, no mans wisdom, no antiquity, no prescription of time, no personal succession, no counsels, visions, miracles, and to conclude, no decrees, statutes, or ordinances of men, are to matched with or opposed unto the holy Scriptures and bare truth of God: but that all things ought to be examined and tried by the rule and square thereof. For all men are by nature lie • rs and more vain then vanity itself. Thus do the reformed Churches hold and profess. Whereas on the contrary in England the manner of worship and administration, is not according to the word of God, but according to their book of common prayer taken out of the Papists Mass book, together with other their Canons, Articles, and Constitutions, which God hath neither himself appointed in his word nor therein given authority to any other so to prescribe. And thus have I showed by the public confessions and judgment of the reformed Churches themselves, that it is far otherwise then as these men would bear the world in hand: and that in deed the Church-assemblies in England in this constitution cannot rightly be counted sisters of the reformed Churches abroad, but rather daughters of Babylon that mother of whoredoms and abominations of the earth.

Next where Mr H. showeth how a private Christian should carry himself towardan whole Church touching corruptions, I have before spokē of that matter and noted two manners of proceeding to be appointed by God, one toward such Churches as be set in the order of Christ but walk in it corruptly, another toward such as stand in the apostasy of Antichrist though with some show of holiness. This therefore being before handled, shall not need to be repeated. By it may appear how unsound a directiō he hath here prescribed: besides that what he saith, may with like color be alleged for abiding in any the most popish assemblies wheresoever. For might not such allege for themselves, that they mislike the corruptions in those Churches, that they refuse to subscribe or yield consent unto them, that by prayer and all other good means they seek the reformation of them: Yet that being private Christians, or a few several assemblies, they may not account the Churches that are in an whole nation to be as beathens or publicanes: and that therefore they will abide in them still? If this be a sufficient rule, then surely the Martyrs were deceyved in former ages, and the godly Christians at this day in Spain, Italy, and such places, which content not themselves with misliking and seeking redress of the corruptions in their popish assemblies, but refuse altogether to have any spiritual fellowship with them, and choose rather to suffer affliction for bearing witness against them.

Secondly how can they be said to mislike the corruptions, whereunto many of them subscribe with their hands, and all of them join in their practice? Or how do they refuse to yield consent to the corruptions, which by word and deed they receyv, allow, and uphold?

Thirdly where he insinuateth that by prayer and other good means they seek a reformation, I would ask, with what comfort they can come before God in prayer, when they do not only stand subject to Antichrist (in respect whereof their sacrifices of prayer must needs be abominable), but by their continual practice seem to deal like those Jews of whom we read in Jeremiah the Prophet, that by their requests they made show as if they would know the will of God to obey it, and yet when they knew it, would not observe it. If by other good means, he understand their suits to the Parliament, as it is an happy thing and greatly to be desired that the Magistrates would abolish this false ecclesiastical Ministry, worship, and government: so yet if they do it not, we must notwithstanding at the commandment of God leave all false, wicked, and Antichristian ways, and peaceably yield obedience to Christ in his own ordinance: though we be for this cause reviled, imprisoned, banished, and killed all day long, being counted as sheep for the slaughter. 1. For in this case must always be remembered, that we must obey God rather then Man: and that the commandment or permissiō of the Magistrate maketh not the way of God any whit more lawful, but only more free from trouble. 2. Again, if the laws of men do once enact and establish the true ministry and ordinances of Christ, then must all be forced to submit thereūto, whether it were Christ's or not: So as to withhold our obedience from Christ till the Law enact it, is nothing else but to stay till we be forced by man to the obedience of God. 3. Furthermore, what if the Magistrates would never establish that ministry and order which Christ hath appointed to his Church: should we therefore never observe and submit unto it? To what end then hath Christ enjoined us (without any exceptiō of the Magistrates Law) to keep whatsoever he hath commanded, to the end of the world? And why hath the Apostle so straitly charged Timothy (and in him all others) before God and Jesus Christ, to keep the cōmaundments which he hath givē touching the Ministry order and government of the Church, without spot and unblameable, until the appearing of our Lord Jesus? 4. To conclude this point, if without the Magistrates allowāce we might not observe whatsoever Christ hath commanded, what were this else but to have the faith of our glorious Lord Jesus Christ in respect of persons? Which Mr H. before in the beginning of his leter according to the Apostles counsel wisheth in any case to be avoided. And thus much by the way touching the obedience which all Christians are bound themselves to yield unto Christ, leaving the general reformatiō of the Lād to the Magistrates to whom it belongeth.

Now to proceed, where he expoundeth accounting as Publican's to be meant, accounting them such as with whom communion may not lawfully be had in the service of God, he seemeth to mistake the meaning thereof: For we read that the Publican went into the Temple to pray as well as the Pha • isee: and that the special thing wherein the Jews abstained from company of the Publican's was raiher in civil • onversation, then in spiritual worship: As may be gathe • ed by this, that the Pharisees blamed Christ for eating with Publican's, and yet both themselves admitted them • nto the Temple, and found not any fault with John Baptist for receyving them to his Baptism, though he bed them not leave their calling but deal faithfully in it. How well this was done of the Jews to abstain from the Publican's in their civil conversation whom they admitted to their public worship, I stand not here to enquyer. Only this would I show, that whereas Christ's speech (when he saith Let him be to thee as an heathen and publicane ) is taken from the custom and practice of the Jews, who had no spiritual fellowship with the heathen, nor civil with the Publican • s: therefore the meaning of these words ( Let him be to thee as a publicane ) is that with such as contemn the Churches voice we should have no familiar civil conver • ation. Which the Apostle also teacheth when he requireth that with such as are cast out of the Church we should not eat or company together. So as then Christ's speech being taken from the costome of the Jews which his disciples could not but know, the meaning of his words when he said Let him be to thee as an heathen (with whom the Jews had no spiritual communion) and as a publicane (with whom they had no civil conversation) must needs be this, that they should neither have spiritual nor civil fellowship with such as despising the voice of the Church (where Christ is present to ratify what is done according to his word) were therefore justly put away from amongst them. This I thought good and needful to note concerning the true meaning of Christ's words in this place both because they are here by M ^r H. some what mistaken, and others among them, namely Bilson of Winchester, to the end thei might with ani color hide the truth from the eyes of the simple, have most absurdli and in deed very wickedly interpreted them: as I doubt not will appear unto any that fearing God shall compare together this explication of Christ's words which I have here noted from the Scriptures, and Bilsons sundry expositions of them mentioned in his book: which are such as if Christ had either in that one speech had three or four meanings, or had sent his disciples at that time to the Roman Magistrates for help to reclaim one another from sin: and had not givē a perpetual rule to his Church (for the casting out of obstinate sinners from among them) neither made a promise of his continual presence with his Church, to confirm in heaven that which they should do on earth in his Name. But this by the way.

Next after this M ^r . H. affirmeth, and byndeth himself to prove it, that there is nothing practiced amongst them so con • ary to the discipline, as there is amongst us. For proof whereof having belike good store) he is content, first to omit sundry of our practices: which it may be if he had named, he perceyveth they would have ben so many witnesses against himself and for us. Secondly he is content likewise to omit the extreem confusion which he saith is to be seen in our best reformed assemblies. He saith it (I say) but proveth it not: which in so grea • an accusation should not have ben omitted▪ specially when he byndeth himself to make proof of that which he affirmeth. It may be he perceyved also in this, that if he had noted that down which he calleth extreem confusion, it might have ben found to be that holy order which Christ hath set in his Church: and therefore chose rather to omit then to express it. Yet that the truth in this behalf may better be known, I will vpō this occasion show the order of our assemblies wherein we walk: and then let the godly minded judge whether it be an extreem confusion, or not.

First, according to the ordinance of Christ our assemblies consist of (i) a company of faithful people, called out and separated from the world and all the false ways of Antichrist. (k) gathered and joined together in an holy covenant and fellowship of the Gospel of Christ, by (l) voluntary public profession of our • aith and purpose to live and walk together in the obedience of Christ according to his word, to the praise and glory of his name (i) 1 Cor. 1. 2. and 5. 12. and 2 Cor. 6. 17. Rev. 18. 4. John. 15. 19. and 17. 6. Act. 2. 40. and 19. 9. (k) Esa. 60. 4. Phil. 1. 5. Act. 2. 41. and 17. 4. Neh. 8. 39. Col. 1. 2. (l) Psal. 110. 3. 2 Cor. 9. 13. Esa. 44. 5. Neh. 10. 28. 29. Act. 2. 41. Col. 2. 5. Rom 16. 26. Mat. 18. 17. 20. 1 Cor. 10. 31. Col. 3. 15. 16. 17.

Secondly, being thus joined together we do (m) according to the appointment of Christ by a free and voluntary election of the Church set apart from amongst ourselves, some to the (n) offices of Pastors and Teachers, for the work of the ministry: some to be Elders for the oversight and guydance of the Church together with the Pastors and Teachers aforesaid: and others to be Deacons, for gathering and distributing the benevolence of the Church according to the ability and necessity of the Saints, specially taking care that the poor sick and needy be relieved and holpen according to the Churches ability and their several occasions and necessityes: In respect whereof we purpose, when God shall give us such as for their years and otherwise are fit to be Widows and Helpers of the Church in this behalf, to design and employ them hereunto. (m) Mat. 28. 20. Heb. 5. 4. Act. 6. 3. 5. and 14. 23. and 15. 22. 2 Cor. 8. 19. 1 Tim. 3. 10. 15. and 6. 13. 14. (n) Ephes. 4. 11. 12. Rom. 12. 7. 8. and 16. 1. 1 Cor. 12. 28. Phil. 1. 1. 1 Per. 5. 1. 2. 3. Act. 6. 5. and 15. 2. and 20. 17. 28. and 21. 18. 1 Tim. 3. Cap. and 4. 14. and 5. 9. 10. 17.

Thirdly, our prayers, preaching of the word, administering of the Sacraments, exercise of prophecy, use of the Censures etc. is not according to the inventions, book worship, canons, or constitutions of any men whatsoever, but only according to the Testament of Christ, as he hath dealt to us the measure of grace. Ephes. 4. 7. 8. 11. 12. Jude, ver. 20. Rom▪ 8. 26. 27. and 12 6. 7. 1 Tim. 2. 1. 2. and 3. 15. 1 Cor. 4. 17. and 5. 4. and 11. 23. &c. and 14. Chap. 1 Pet. 4. 10. 11. Mat. 18. 15. 16. 17. and 28. 18. 19. 20.

Finally, we (o) all of us labor to build up one another in our most holy faith: and when (p) any of us fall either into error in judgment, or offense in practice, against any article of faith, commandment of God, or public good order of the Church or Common-wealth, if the sin be private, the party is admonished thereof by such as are privy unto 〈◊〉 whom if he hear not then taking one or two witnesses, they admonish him again and seek to draw him from his sin: If he hear not them, as also if the sin be public, then is it brought before the whole Church, whose voice if he despise, he is cast out from among them: least by (q) retaining of such a little leaven should leaven the whole lumpeeven them that are within: least also the name of God which is called upon us should be blasphemed among them that are without: and to the • nd that the sinners themselves which are thus cast out of the Church should be ashamed and repent. Which ( • ) if they do, thē is the Church again ready to receyv them and to confirm their love to them, as before, in the Lord (o) 1 Thes 5. 11. Jude, ver. 20. 21. 22. 23. (p) Mat. 18. 15. 16. 17. Lev. 19. 17. 2 Cor. 13. 1▪ 2. Gal. 5. 12. and 6. 1. 1 Cor. 5. 4. 5. (q) 1 Cor. 5. 5. 6. Rom. 2. 24. 2 Thes. 3. 14. 1 Tim. 1. 20. (r) 2 Cor 2. 7. 8. Mat. 18. 18. 19.

And this is that order, wherein by the mercy of God we have received to walk: though we do it with much weakness, through our own corruption that hangeth so fast upon us. Now if Mr H. or any other will needs account this to be confusion, yet may not we therefore be likewise minded: anymore then Shadrach Meshach and Abedneg • were when then were charged with disorder because they kept the way of God and would not fall down before the Idol of Nebuchadnezzar: but we must rather with the Apostle rejoice, beholding such an order and steadfast faith in Christ. Yet do I not deny, but there have ben and still may be among us many hypocrites, ungodly men creping in under pretence of religion. This hath ben the lott and estate of the Church of God in all ages: as upon other occasion hath ben declared before. And if it were not so, what use should there be of that power and of those rules which Christ hath given to his Church for the casting out of such from among them, when they burst out into manifest ungodliness. Therefore are we not to look, that the Church shall wholly be free from such, whiles it is upon earth. Only this, howsoever with glossing words and shows such hide themselves from the knowledge of men, yet God knoweth their hearts and ways, and in his day will cast them all out of his kingdom: In the mean time, Whensoever the impiety of any such is discover • d and certainly known, the Church hath power and is to use it for the purging of such leaven from among them, that they may be an holy people to the Lord. And this still is order, not confusion in the Church.

Now here on the other side might I put Mr. H. in mind of the extreem confusion which is to be seen in their assemblies: in their constrayning of all though never so wicked, together with their seed, to stand members of their Church: in their false Antichristian ministry of Archbishops, Lordbishops, Archdeacons, Priests, Parsons, Uicars, and the rest of that crew: in their stinted popish Leyturgy, according to which they offer up their prayers, administer their Sacraments, vi • it the sick, bury the dead, marry etc. in their ordering also and making of priests and deacons, together with their degradations suspensions, excommunications, absolutions, dispensations, licences to marry without the parents consent: and all these by the Prelates, according to their popish canons and pontifical: with infinite other such like confusions. But it may be (with the Papists out of whose cup these were drawn) they take them to be an heavenly order, Yet the Scripture witnesseth they are no other but the abominations of Babel, that is, of confusion: And so the Church of Geneva professeth that they detest the whole order of papistry called the Hierarchy as a devilish confusion. These things whensoever Mr. H. shall duly consider and examine by the Scriptures he shall find true among themselves that which untruly he objecteth against us, that extreme confusion is to be seen in their best reformed assemblies.

His third and main proof whereby he would show that nothing is practiced among them so contrary to the discipline as there is amongst us, he saith, is that which hath ben already mentioned: and of this he saith also, it may suffice, thinking belike that it is a very sound proof. Which whether it be so, I leave to every indifferent reader to judge by that which hath ben already answered to whatsoever he hath before mentioned. And of Mr. H. himself I desier either yielding to the truth, or sounder proof of the accusations he chargeth us withal.

After this, he laboreth to prove that we should account them brethren and a true Church, by the example of Peter who called those Jews, that had crucified Christ, brethren, Act. • . 29 and 3. 17. and of Paul who accounted the Galatians a true Church, when the errors they were fallen into were in matters fundamental, Gal. 1. 2. and 5. 2. But Mr. H. should have considered, for the first, that Peter might call the Jews his brethren, as Paul doth, for that they were his kinsmen according to the flesh, Rom. 9. 3. and children of the generation of Abraham, Act. 13. 26. Secondly, because the Jews were the Church and people of God unto whom the covenāts and promises belonged, who also were set in that order of ministry, worship, and ministration which God prescribed. In respect whereof Peter was to account them as brethren, till they had willfully rejected the Gospel of Christ, whom through ignorance they put to death. But what is this to prove that Christians should account such for brethrē as stand in apostasy from the way of Jesus Christ, and in respect thereof be children of the fornications of Babylon? Or wh • should not John Wickleff, Martin Luther and the rest in former ages by this reason have accounted the Papists as brethren, till they had ben convinced and rejected by the judgment of the Church.

For the second, that is, Paul's accounting of the Galatians to be a true Church notwithstanding some of them erred in matters that were fundamental: Mr H. should also have remembered, first that it was but some of them that did so err, and not the whole Church: secondly, that they were a Church established in the order of Christ, howsoever walking therein, some of them declyned and fell into heinous errors. So as now in regard of the ordinance of Christ wherein they stood, they were to be accounted a true Church, and first to be admonished and convinced before they could be rejected: as already hath ben showed at large. But how doth this prove, the assemblies which stand in Antichristian defection should likewise be accounted true Churches, and admonished and cēsured by others afore any may forsake them? Is there not a divers account to be made, and a divers manner of carriage and proceeding to be used toward the Churches of Christ falling into corruptions, and toward the assemblies of Antichrist standing in defection from the way of Christ? Because the Churches of Christ are to be admonished and redress of their • ormityes duly to be sought, must therefore the Synagogues of Antichrist make claim to the same privileges and manner of proceeding? Or because the members of true Churches are to be accounted brethren, till having willfully refused to repent, they either be cast out, or having leavened the whole lump, the candelstick be removed from them all: must therefore the members of Antichristian assemblies be had in the same account, who never yet were joined to any true visible Church in fellowship of the Gospel, but stand in confusion with the world and subjection to the Beast, howsoever in such estate they teach and profess some points of the truth and Christian religion? Then sure let the Papists also be accounted brethren, and no longer the children of the whores fornications. But to conclude, did not the Apostle in that epistle to the Galatians charge them to stand fast in their liberty and not to be entangled again with the yoke of bondage, but to abhor all such and count them accursed who should preach or lead them otherwise, then he had preached and they had received, touching their liberty and freedom by the Gospel from the ceremonies of the Law? Now if they must abhor and 〈◊〉 of all such as would bring in again the abolished ceremonies of the Law, which once were commanded▪ by God: how should such be accounted as brethren which retain and enforce the ordinances of Antichrist, never appointed by God but invented by Satan that Prince of the children of disobedience?

That which Mr. H. next objecteth about the handling of the controversy in the Church of Antiochea, hath the same answer with the former. Only where he saith, that the errors in that Church were far greater then any be in theirs, let him well consider with himself whether the error of urging and receyving circu • cision and other ceremonies of the Law (before time the holy ordinances of God, and now but newly abolished) was greater then the urging and receyving of the Apostasy of Antichrist (that great enemy of Jesus Christ) in his ministry, worship, and government of the Church, which is such as God never ordained but straitly forbiddeth upon pain of eternal condemnation.

Lastly for our separation from them (which he so earnestly objecteth against us, and contrary to GOds word sendeth us beyond the sea to enguyre his will there • about) we have not only, if need were, that which he so much requireth, the approbation of the reformed Churches of Geneva, France, Belgium, Helvetia, and the rest, as before hath ben showed by their own public confessions: but we have also that which is much more and which alone were sufficient, I mean, the warrant of the Scriptures, and the like practice of the Churches and people of God in all ages: first before the stood: and then after the flood, both in the time of the Law; and afterward under the Gospel: and that also first in the Primative Churches planted by the Apostles themselves, and now again in all the Churches and people which since the apostasy of the man of sin have made departure out of the spiritual Babylon, as it is written, Go out of her my people, that ye be not partakers in her sins, and that ye receyv not of her plagues. Now therefore (to omit M ^r H. his unseasonable use of Paul's reproof in this place) may not we well say of these things, as the Apostle doth to the Corinthians in the words immediately following those which are here used, If any man think himself to be a Prophet or spiritual, let him acknowledge that these things are the commandments of the Lord: And if any beignorant, let him beignorant.

And thus much in defense of the first par • of the reason, which was this, Whosoever he be that dealeth with the holy things of God, and worketh upon the consciences of men, by virtue of an Antichristian power office and calling, him the people of God ought not to receyv or joy • e themselves unto: or as M▪ H. hath here set it down to like effect, he is an Antichristian minister, whatsoever truth he bringeth with him. Now it remaineth likewise to defend the second part of the rea • on, which was this, But all the ministers that stand over the Churchassemblyes in England, deal with the holy things of God, and work upon men's consciences, by virtue of an Antichristian power office and calling. Concerning which, and the proof thereof, first let us see how M ^r . H. setteth them down and answereth unto them generally: then let us come to the particulars, by which he endevoreth to approve their office and calling of ministry from the word of God. It followeth therefore in his letter, thus.

M ^r . H. his letter▪ Section, 6.

THe second part of the reason is this, But all the ministers in England work upon the consciences of men by virtue of an Antichristian office and calling. How is this proved? First, they have no other office in the Church then that which the laws of the land allow: and they allow none but the Prela • p, Priesthood, and • eaconry, which are all Antichristia • offices. Secondly▪ they all enter upon their office, by the Ordinary the Bishop, whose office is also Antichristian.

To the first of these reasons I answer, that although the name of Priests belong not to the true ministers of the Gospel, because it hath ben generally in our language given to the popish Sacrificers: and although there be sundry circumstances and ceremonies appointed by the law to be used at they ordination which I cannot justify, and many of those good orders neglected which the Scripture prescribeth in this case: yet is that office which the laws of our land call the office of the Priesthood, the very same in substance with the Pastors office described in the word: and the manner of outward calling unto that office which the Law alloweth, is the very same in substance with that which is set down in the word.

Answer to Section, 6.

THis is M ^r H. his general answer to the second part of the reason: which is needful first to be considered, before we come to the particulars which follow, that so both the strength of the truth and the subtlety of his answer may better appear.

First he yieldeth (as needs he must) that they have no other office in the Church, then that which the Laws of the land allow: For this is alleged in the proof of the second part of the reason, and is not at all gaynesayed by him. Yet most of them which are of the better sort among them, when they are somewhat pressed about their ministry, disclayme their offices and callings received from and by the Prelates (which only are allowed by the Laws of the land) and fly to I know not what office and calling received from some of their forward Ministers and people: as himself also doth in this his writing afterward, where he saith, that many ministers in the land have, and all may, if they will have, these substantial parts of a true calling, examination of their gifts by the godly and learned, choice of the people, and a right ordination: for I would ask, why he saith many (and not all the) Ministers in the Land have these, if it be not because he would fly from the calling by the Prelates to that other devised calling by their Ministers and people. Otherwise if he affirm these things, of the calling and ordination by the Prelates, then all (and not only many ) of their Ministers have and must have it, seeing the laws of the Land allow no other: And then also should he have shown these particulars to be had in that calling of the Prelates: which cannot be done, as will more appear hereafter. Thus is he driven to fight not only against other of his fellows, but even against himself, whilst he fighteth against the truth: for which I am sory on his behalf.

Secondly, it is to be noted that he yieldeth (as also needs he must) that the laws of the land allow no other office in the Church but the Prelacy, Priesthood, and Deaconry: of which it was and is still affirmed, that they are all Antichristian offices. Which if he would have taken away, then should he have proved that they are not such, but are by Christ in his Testament appointed to his Church. But seeing this neither is neither can be avowched by the word of GOD, we must needs account of them as they be in deed, even the brood of Antichrist, never known nor heard of in the Church of Jesus Christ.

Thirdly, it is to be observed that whereas their Prelacy, Priesthood and Deaconry were all and every of them charged to be Antichristian: he speaketh only in behalf of their Priesthood, and helpeth not the Prelacy or Deaconry at all no not so much as with any show of defense, but leaveth them on the plain field to shift for themselves as well as they may. It seemeth their cause is very bad, that is so quite forsaken when it is so deeply charged, and that fyndeth no succor at his hands who hath himself bē Deacon after their manner, and received from that (Prelacy which thus he forsaketh) that office of Priesthood which yet he retayneth.

Fourthly, it can but seem strange that he should by this means grant the Prelacy and Deconry to be Antichristian, and yet plead for the Priesthood, as if it were not of the same nature: when as it is no other office but such as is derived from the Prelacy, and whereunto their Deaconry is a step. As if we could bring a clean thing out of filthiness? Or as if we could gather grapes of thorns, or figs of thistles? Either therefore (as Christ said) make the tree good and his fruit good, or else make the tree evil and his fruit evil. Either let them prove their Prelacy and Deaconry to be good according to the Testament of Christ, or else they cannot plead for the Priesthood which ariseth from them: Or if they confess the Prelacy and Deaconry to be evil and Antichristian, then must they also acknowledge the same of the priesthood which yssueth from them.

Fifthly, it is to be marked likewise, that Mr. H. granteth the name of Priests doth not belong to the true Ministers of the Gospel. whereupon I would ask, whether the office of Priests belong unto them anymore then the name. If he answer, no, as in deed he must: then will follow, that seeing neither the Name nor office of Priests belongeth to the true Ministers of the Gospel, and yet himself with the rest of them all have the name and office of Priests, and by virtue thereof preach and administer the Sacraments, therefore they are not true Ministers of the Gospel. Now whereas he assigneth this to be the reason why the name of Priests belongeth not to the Ministers of the Gospel, because it hath ben generally in our language given to the popish sacrificers: this seemeth not to be the reason, but rather these which follow: First, because the Levitical priesthood being ceased, Christ hath not now instituted any office of Priests for ministry unto his Church, but remaineth himself a priest forever after the order of. Mel • hisedec, having a priesthood that cannot pass from one unto another. Secondly, because in all the New Testament it is not read that the name of Priest doth note out any of those offices which Christ hath instituted for the instruction and government of his Church under the Gospel. Otherwise if Christ had either ordained an office of Priests for the ministry of his Gospel, or if the name Priest were used in the new Testament to note out the Ministers of Christ under the Gospel: it were no sufficient cause why the name might and ought not still belong unto them, because it hath ben generally in our language given to the popish sacrificers. The name of Bisshops, Deacons, Baptism, Eu • harist, Excommunication, and such like have ben and are generally in our language given to the false offices, sacraments, and censures of the Church of Antichrist: Yet do they notwithstanding belong to the true offices, Sacraments, and censures of the Church of Christ: Even as in the time of the Law the name of Priests, Altars, sacrifices, feasts, and such like did still belong unto and were retained in the true Church of the Jews, notwithstanding those names were generally in their language given at that time to the Priests, Altars, sacrifices, and feasts of the Heathen, and of Israel also in her defection. But the case standeth otherwise now for attributing the name of Priests to the Ministers of the Gospel: as hath ben showed before, and is again upon other occasion more to be touched hereafter.

Sixthly, it is here to be noted that he saith there be sundry circumstances and ceremonies appointed by the Law to be used at their ordination of Priests which he cannot justify, Yea and that many of those good orders be neglected which the Scripture prescribeth in this case: and yet both afterward toward the end of his writing he confesseth he • sought and received his calling from the Prelates, and before in the answer of the first part of the reason he acknowledged that the least part of Christ's ordinances cannot be neglected without grievous sin. Now lay together these things, which this writing of his and their continual practice witnesseth of themselves: and then see in what woeful case they stand, and mourn for their misery. Theyr sin is grievous in their own eyes, yet by their own confession they do wittingly seek after it and persist in it. They know aforehand that the Prelates ordering them will commit grievous sin and so provoke the Lord's wrath, yet do they seek to be ordained by them, and plead in defense thereof what they can. Is not this to have eyes, and not to see? or (to make the best of it) is it not to do evil, that good may come thereon? of whom the Apostle saith, the damnation of such is just. Suerly the grace that bringeth salvation teacheth otherwise, even to deny all ungodliness, and not to have any fellowship with the unfruitful works of darkness but to reprove them rather. So the Apostle chargeth Timothy and in him all Ministers, to keep themselves pure and not to communicate with other men's sins. And the Lord from heaven hath commanded all his servants to go out of Babylon, and not to partake in her sins, that they receyv not of her plagues. Howsoever therefore M ^r . H. and the rest of them account of this their dealing, sure we are that before GOd it is grievous transgression: and therefore to be shunned of all such as have care to keep faith and a good conscience, and the contrary to be witnessed in testimony of the truth of Jesus Christ whose servants we are.

Finally, it is here to be observed how they would bear the world in hand, that they fail but in circumstances and ceremonies, not in the substance, of the ministry. Where we may first consider, how these forward preachers are now driven to the same shift, whereunto they drove the Prelates and Formalists heretofore. The forward preachers proved this Ministry and worship to be Antichristian: The Prelates and their Proctors pleaded that they failed but in circumstance, and not in substance. Secondly it is to be noted how they would under the name of ceremonies and circumstances subtly hide that fowl heap of abominations, which they have taken out of the whores cup of Babylō: many particulars whereof have before divers times ben handled, and therefore need not here again be mentioned. Thirdly, if it were so that they failed but in circumstances and ceremonies, yet they should remember that the judgment of God overtook Nadab, Abihu, Uzziah and others recorded in the Scripture, for transgressing in matters of ceremony and circumstance. And what privilege have they now above others to stand in known and grievous sin against the Lord Jesus and his ordinances? Or are they stronger then God, that they will thus still provoke him to anger? Fourthly, it is to be known, and they should do well to set down, what they account the substance of the Ministry. Mr. H. afterward speaking of the entrance into the Ministry, setteth down three substantial parts thereof, as he calleth them: first a due trial: secondly, the choice of the people (it seemeth he meaneth a true visible Church, else he speaketh not to the purpose): thirdly, a right ordinatiō. Of which three seeing in his own understanding (as appeareth afterward) he cannot himself deny but most of their Ministers want all, and all their Ministers want some (to wit, the choice of a true visible Church, and a right ordination) it is evident by his own grant they want the substance of a true calling to the Ministry, and therefore fail not only in circumstance as he would pretend.

But that we may the better try out the truth in this point, I will here set down what I take to be substantial in the ministry. And that is, first that it be a true and lawful office of ministry which is received and, executed, that is, that it be such as Christ in his Testament hath given to his Church for the work of his ministry: secondly, that there be a lawful calling and entrance into such office as is aforesaid: thirdly, that the administration thereof be according to the Testament of Christ. Other things there be also which are of great weight towthing the ministry: but these three specially I take to be such as are substantial unto it: Insomuch as none of these can be wanting to the execution of a true ministry.

For touching the first, that is a true and lawful office prescribed by Christ, if it might be wanting in a true ministry, to what end were it that Christ hath given to his Church certain and distinct offices for the work of the ministry to the end of the world? Or how should it be true in this case, which the Apostle saith of all the offices appointed by Christ, that God hath set them in his Church: and again, that there are diver • ityes of ministeryes, but the same Lord? Otherwise also what a wide door would be opened to the receyving and executing in the Church of any false offices whatsoever, even for men after their own lusts to get them an heap of teachers, and so to go a whoring after their own inventio • s in the worship of God? Finally, how should men for conscience sake honor obey and submit unto them which have the oversight of the Church, if they be not over them in the Lord and consequently in true and lawful offices ordained by Christ?

For the second, that is a true and lawful calling and entrance into their office, if it might be wanting in a true ministry, why saith the Scripture, No man taketh this honor unto himself but • e that is called of God, as was Aaron: Yea that Christ did not attribute this honor to himself to be made the high Priest, but was called of him that said unto him Thou art my son, this day begat • thee. Why also doth Christ account them for stra • ngers, thieves, and robbers, which enter not in by the door into the sheepfold, but clymbe up another way? Or to what end should it be that Christ so earnestly said, Verily, Verily I say unto you, If I send any, he that receyveth him receyveth me, and he that receyveth me receyveth him that sent me: and again, He that despiseth him despiseth me, and he that despiseth me despiseth him that sent me. Or why hath God by the Prophet Jeremiah complained against and rejected the false Prophets in this respect, saying, I have not sent these Prophets, yet they ran: I have not spoken unto them, yet they prophecy. Lastly, if a true and lawful calling were not substantial and necessary to the execution of a true ministry, then why might not men devise new kinds of entrance, or intrude themselves into the ministry at their pleasure? Both which are unlawful.

For the third, that is a lawful administration according to the Testament of Christ, that it also cannot be wanting the Scripture showeth many times and sundry ways. First in that the Apostle chargeth Timothy to keep the true pattern of wholesome words delivered by the Apostles: and that if any teach otherwise and condescend not to the wholesome words of our Lord Jesus Christ and to the doctrine which is according to godliness, they should be separated from and holden to be accursed. Secondly, in that the Apostle saith that for this very cause he wrote unto Timothy, and in him to all the ministers of the Gospel in ages following, that they might know how they ought to behave themselves in the house of God which is the Church of the living God the pillar and ground of truth. And hereupon therefore giveth most strait charge before God and the Lord I Esus Christ and the elect Angels, to keep that commaundment without spot and blameless until the appearing of our Lord Jesus. Thirdly, in that he teacheth that even to this end the whole Scripture is given by inspiration and is profitable to teach to improve to correct and to instruct in righteousness, that the man of God may be absolute being fully furnished to every good work. Fourthly, in that the Apostles themselves did account it substantial and of necessity in their own administration, not to follow subtle and cunning fables, but to deliver that they received of the Lord: Neither to have dominion over the Saints, but to be helpers of their joy. Even as Peter likewise requireth of all others, that they speak the words of God, and that they feed the flock which dependeth upon them caring for it not by constraint but willingly▪ not for filthy lu • re but of a ready mind, not as though they were Lord's over God's heritage but as ensamples to the flock. Fifthly, Christ himself the Lord of his Church hath taught this both by practice and commandment. By his practice, when concerning his own ministration he saith, I have not spoken of myself, but the Father which sent me gave me a commandment what I should say and what I should speak: and I know that his commandment is life everlasting: the things therefore that I speak, I speak so as the Father said unto me. By commandment, when he charged his Apostles they should teach to observe whatsoever he had commanded them, promising to be with such unto the end of the world. And finally, if it might be otherwise, what end would there be in the Church of men's precepts, vain inventions, new ministrations, false doctrines, strange worship, voluntary Religions, counterfett holiness, usurped tyranny, Antichris • ian Lordlynes, and such like?

Thus then appeareth that in a true and lawful ministry it is substantial and necessary, there be first a true and lawful office, that is, such as Christ hath in his Testament given to his Church: secondly, a lawful calling and entrance thereunto: thirdly, a lawful administratiō thereof according to the said Testament of Jesus Christ. So as to prove that they have the substance of a true ministry, Mr. H. should have showed out of the Scripture, their offices, entrance, and administration: their offices (I say) of Archbishops, Lordbishops, Deans, Prebendaryes, Archdeacons, Parsons, Uicars, Stipendaryes, and all other sorts of Priests and Deacons among them: their entrance likewise by the Lordbishops, according to their popish pontifical, that is, according to their book of cōsecrating Archbishops and Bishops and of ordering Priests and Deacons, together with their Patrones presentations, their institutions, inductions, oaths of Canonical obedience to the Prelates, and such like: finally, their administration of the word, Sacraments, and Censures, by virtue of the offices afore said, and according to their popish book, canons, and constitutions, together with the performance of such actions as belong not at all to the duties of the ministry, such as be the Churching of women, the solemnization of marriage, praying over the dead at burial, and the like. These (I say) he should have showed by the Scriptures, if he would prove unto us that they have the substance of the ministry of the Gospel. Which because it neither is neither cā be done by the word of God: therefore can we in no wise be persuaded that they have the substance of a true ministry and fail but in circumstance, as he would here bear us in hand. Yet because he pretendeth as if he could prove that which he saith, let us see what stuff he bringeth to this purpose. It followeth therefore in his writing for proof of his former assertion, in this wise.

M ^r . H. his letter: Section, 7.

DOth the word enjoin the Minister to preach diligently? So by our 〈◊〉 he is expressly charged at his ordination to do: and forbidden to teach any thing as required of necessity unto salvation, but that which he is persuaded may be concluded and proved by the Scripture: Yea it commandeth him with all faithful diligence to banish and drive away all erroneous and strange doctrines that are contrary to God's word. Doth the word authorise him to administer the Sacraments? So doth our Law. Doth the word require that the minister should not only publicly teach, but also oversee and look to the people's conversation, exhorting, admonishing, reproving, and comforting them as well privately as publicly? Even so doth our Law. Lastly, doth the word authorise the minister to execute the censures and discipline of Christ? Our law doth also command the same. So that (although many to whom the execution of these things appertain do grievously fail in the practice thereof, yet you see) the office which the Law enjoineth to the Minister, is the same in substance with that which the word layeth upon him.

Answer to Section, 7.

THis is then Mr H. his proof, by which he would persuade us that their Priests have the same office in substance with the Pastors appointed in the word, because the Law of the land requireth of their Priests the performance of such things as the word of God requireth of Pastors. But this is no sufficient proof.

For first, if he look into the Popes pontifical and Canons he shall find they require also of their Priests and Bishops to preach diligently, to administer the Sacraments, to oversee their flock, and to execute the censures and discipline: And consequently if his reason were good, the most popish priests and Bishops should have the same office in substance with the Pastors described in the word. Which doubtless he will not affirm: or if he do let him take heed least with Mr Giffard he prove himself a Schismatic from the Church of •• ome, from whence they have derived their ministry, and yet pretend as if they made departure from that Church.

Secondly, he should have remembered, that distinction is to be made between an office, and the actions or duties of an office. For it often cometh to pass, that many perform the actions of an office, who yet have not the office or substance thereof, as he calleth it. To offer incense was a duty belonging to the priesthood in the time of the Law. Corah, Dathan, Abiram, men famous in the Congregatiō, • zziah also a king, they take censers and put incense therein to offer it to the Lord: Yet had they not therefore the substance of the Priests office, but were punished and made examples to all such as should afterward attempt to do the duties of the ministry, being not lawfully called and set in those offices which Christ hath appointed thereunto. The administration of Baptism likewise is a duty belonging to the Ministry of the Gospel: Yet women in ENgland do administer it, yea and are by the Law allowed so to do in case of necessity (as they call it): Yet I suppose Mr H. will not say that women therefore have the substance of the Ministry: of whom the Scripture saith, it is a shame for them to speak in the Church, and therefore doth not permit it unto them, but requireth of them to keep silence. So far is it from accounting or allowing them to have the substance of the Ministry, howsoever the Laws of men allow them to perform some action • thereof. The same may be said of their Deacons, who by the Law are appointed also to administer Baptism, and (having a license) to preach the word. Yet have not their Deacons therefore the substance of the Pastors office, though they perform some of the duties thereof. By this then is evident that his reason is of no weight to prove that their Priesthood is the same in substance with the Pastors office, because by Law such duties are required to be done of it, as by the word are enjoined to the other. As is said, an office is one thing, and the actions or duties of the office another. Besides that it seemeth, the Law at first supposing their Priesthood to be a lawful office of Ministry, did therefore enjoin it those duties to be performed thereyn: Whereas now it being found to be unlawful, and altogether unheard of in the Churches of the Gospel, neither the enjoining nor the executing of those duties can make it of unlawful to become lawful before God any manner way.

3. But furthermore, doth not the Law of the Land require these same things of their Archbishops also? And have they therefore the substance of the Pastors office? How then will it be true which some of them hold and write, that a Bishop is superior both in office and gifts to a Pastor? or as others of them have proved by divers reasons against Bridges that Archbishops and Lordbishops are neither Pastors nor Teachers: Nay moreover, that they rob Christ's Church of lawful Pastors, and that these their offices be Antichristian, Divelish, and contrary to the Scriptures? Or if the Archbisshops have the Pastors office among them, what is become then of all the rest of the Ministers of the Land? For by this means there should be but two Pastors in the Land, seeing there are but two Archbishops. Or if the Lordbishops be the Pastors, then are there but twenty four Pastors or thereabout in the Land: and what be the offices then of their inferior Priests? Or if the inferior Priests be the Pastors (as seemeth by this writing to be intended) then what office in the Church have their Lordbishops, Archbishops, Archdeacons, and the rest of the Clergy among them? Which is needful to be considered seeing themselves have written (according as the truth is) that our Savior Christ hath appointed in the ordinary guydance of the Church no office to be exercised by any one * ecclesiastical person, greater then the office of the Pastors: and hath also made these all equal in every respect of ministry, jurisdiction, and power. Whereas it is far otherwise in the Prelacy of their Archbischops, Lordbishops, and the rest, having and exercising jurisdiction and power over the inferior priesthood and ministry of the land.

Fourthly although the word of God lay the duties aforesaid upon the Pastors of the Churches of Christ, yet it requireth them not at the hands of this Priesthood or any other false ministry whatsoever. Therefore is it not material though the laws of all the nations under heaven should enjoin these duties unto them: so long as the word of God (which is the word of truth and only rule of religion) requireth them not at their hand. Jesus Christ the Lord and King of his Church, as he gave unto it the holy things of his word, prayer, Sacraments, etc. so hath he also given his own Ministers for the administration thereof according to his Testament. At the hands of Antichrists priesthood or any other false ministry he requireth it not: But rather unto all such he saith What hast thou to do to declare mine ordinance, that thou shouldest take my covenant in thy mouth seeing thou hatest to be reformed and hast cast my words behind thee? And again to such he saith, Who requireth these things at your hands? If Jupiter's priest (of whom we read in the Acts of the Apostles) or if Mahumets priests now in Turkey should by the laws of their nations be enjoined and thereupon should execute the ministry of God's word, Sacraments, and censures: would it follow therefore that such priests had the substance of the Pastors office? And why then should this priesthood of Antichrist have more privilege then those, seeing the word of God hath laid these duties no more upon it then upon the other, but hath left them all with their followers and adhere • ts under the curse.

Fifthly, let him tell us whether by this reason of his, their • umbe dogs, unpreaching Ministers, substitutes, non residēts, and such like among them must not be accoounted also to have the substance of the Pastors office: seeing they have all of them one and the same priesthood, and seeing the Law at their ordination enjoineth the same things to them all 〈◊〉 ▪

Sixthly, where he saith their Priests are enjoined at their ordination to preach the word, administer the Sacaments, and exercise discipline: If it be asked, by whom they are ordained hereunto, he must answer, by the Prelate a Lordbishop or his Suffragane (for so besides their practice it is required by the law he alledgeth): And then must he either bring warrant for this from the Scripture (which cannot be done) or else he is even in this respect never a whi •• the nearer. For (w) if they speak not according to the Law and Testimony, the light is not in them. But to let pass their entrance and ordination till fitter occasion hereafter: let us in this place a little observe their daubing and deceitful hiding of most filthy abominations under these general terms of preaching the word, ministering the Sacraments, and executing the censures and discipline.

Theyr Priests (he saith) must preach the word. Well: but with what limits must they do this? Theyr 〈◊〉 Statutes, and Articles will tell you. They must not speak against the Prelacy or other ministry of the Land: nor against their book of common prayer (though it be taken on • of the Popes portuis): nor against their ecclesiastical courts of Arches, Facultyes, Commissary courts, suspensions, excommunications, absolutions, degradations, or any other their ecclesiastical proceedings. And may not any popish priest (I pray you) thus preach the word at • ome, being hedged in with such limits and cautions? But what if any of our English priests do from God's word preach against any the aforesaid abominations or the like? Will the authority of the word (which he saith they are ordained to preach) hear this out among them? No Verily: But they shall by their laws and Canons be suspensed, sile •• ed, deprived and degraded by the Prelates, of whom they took and under whom they execute their ministry. Besides that they shall be straitly imprisoned, and (if the Prelates can) be brought within danger of their lives. Take for example the usage of Mr. Udall, Mr Cartwright, Mr Field, Mr Wiburne, Mr Wigginton, Mr Lord, Mr King, Mr Chark, Mr Wight, Page • t, Fen, Proudlove, Snape, and many mo of themselves, some silenced, some deprived, some degraded, some condemned to death. That we speak nothing here of divers the faithful servants of Christ, who (though they were not priests or had renounced their false calling) yet for separating from and witnessing against the abominations aforesaid, have ben some most cruelly imprisoned, some banished, some put to death. But to leave this unto God who seeth and judgeth: we proceed to the rest that followeth.

Theyr priests (he saith) must also drive away all erroneous and strange doctrines that are contrary to God's word. How is it then, that by law they may teach and maintain so many false doctrines contrary to the Scripture, as have ben mentioned before? Or how is it that they silence, imprison, banish, and kill such as speak against and labor to drive away the erroneous and strange doctrines yet retained among them contrary to the word of God?

Next he saith their Priests are likewise authorised to administer the Sacraments. Well: but by virtue of what calling? Is it not from the Prelates the Lordbishops, who have no power from Christ to give such authority? Of which more hereafter. How also must they administer the Sacraments? According to the Testament of Christ? No: but accordin to their own book (for so the Law requireth) with certain stinted words for prayer, and certain for exhortation: with Epistles and Gospels: with questions and cross to infants in Baptism: with other then the words of Christ's institution in the Lord's supper, and with kneeling thereat as when they received their maker, and other the like profanations derived from the Papists. And yet moreover the Sacraments they administer must be given not to the faithful only and their seed (as Christ hath appointed) but to the most wicked and profane in the land, even to all within the precinct of their parishes: 〈◊〉 if they that are partakers of one bread were not one body? Or as if holy things were to be given to dogs, and pearls to swine: Or strangers uncircumcised were to eat of the Passover: Or the covenant of God sacrilegiously to be violated whiles it is said to the open wicked (in delivering them the seals of God's covenant) Thou art righteous: Or as if the wicked were to have their hands strength • ed in their evil ways whilst by this means life is promised them in their estate: Or finally, as if it were not the Table of the Lord but a table of devils, or at least that the table of the Lord were not to be regarded (as they said in Malachyes days), neither had through faith communion of the body and blood of Christ, as the Apostles have taught us.

Lastly he saith their priests are required also to oversee they • people's conversation, and commanded to exercise the censures and discipline of Christ. And is it so in deed? Let him look a little better into their book of ordering Priests (where they are thus commanded) and he shall find the words to be these, the Prelate speaking to the Priest, Will you give your faithful diligence always so to minister the doctrine and Sacraments and the discipline of Christ, an the Lord hath commanded, and as this Realm hath received the same, according to the commandments of God, so that you may reach the people committed to your cure and charge, with all diligence to keep and observe the same. Then he that is to be made Priest answereth, I will do so, by the help of the Lord. Now who seeth not that these words (as this Realm hath received the same) do so restrain the other words thereunto annexed, as the Priests are limited and promise no further nor otherwise to Minister the doctrine Sacraments or discipline of Christ, but as this Realm hath received them? And have not the popish priests at •• ome or wheresoever else in any age, with like restraint, the same commandment laid upon them? Yet I trow Mr. H. will not say, they have therefore the substance of the Pastors office. Next let us consider more particularly how they do and must exercise the discipline. The book showeth, so as is received in the Realm: that is, by presentments to the Prelates, Commissaryes, and Chauncelours courts, by citations, procurations, getting the Prelates or their Officals to suspend, excommunicate, absolve. dispense, give licences, give orders, degrade, deprive, and the like: and these also not according to the rules of Christ's Testament, but according to their Romish canons and constitutions.

Let him not tell us then, that it is but the failing of some in their practice to whom the execution of these things is committed, and that otherwise they have the substance of the Pastors office. They do but thus deceyv themselves and their followers, whiles under those general terms of preaching the word, administering the Sacraments and discipline (which at first carry a fair show) they cover most filthy abominations, as hath ben declared: Even hereby showing they • constitution to be part of that mystery of iniquity wherein Satan covertly worketh in all deceit of unrighteousness among them that perish, because they receyv not the love of the truth that they might be saved.

Herevnto might be added (if there needed further proof) that their priests at their ordination promise to be subject to their Ordinary (that is, to the Prelate of the Dioces) and other chief Ministers over them (that is, the Archdeacon Chauncelor, Commissary etc.) and when they enter into a benefice do moreover swear to yield canonical obedience to the Prelates: and finally do themselves together with their people stand subject to their Archbishops, Lordbishops, and the rest of the Antichristian offices and abominations often before rehearsed. From all which the true Past • rs and Churches of Christ are free. Neither do we here tell them of those many duty • s laid upon them by the Law, as to bury the dead, to Church women, to solemnize marriage, and such like which by Christ were never appointed for duiyes of his Ministry. Hitherto then have we showed that their Priests have not the substance of the Pastors office prescribed in the word, as he did pretend.

Now therefore will we proceed to that which followeth, save that first I would put him in mind of two things, which themselves have published. The one is, that D. Bridge ••• writing in defense of the offices of Archbishops and Lordbishops, when he could not otherwise reliev them as he desired, flieth unto this very point, that in the substance of their office they are Pastors or Teachers in the Church. How soundly this is alleged for their Prelates or Priests (besides that which is spoken before) let themselves and their own writings be judges. The other is, that he would a little pause and take view of that themselves have published touching their Priests heretofore, for whom now he pleadeth: As for example to give him a taste, they write that their Parsons, Vicars, Parish Priests, Stypendaryes, with the rest, came from the Pope as out of the Trojane horses belly to the destruction of God's kingdom. Also, that the Church of God never knew them: but that they are the Prelates new creatures. Yet see how now all of a sodepne Mr. H. would persuade us they are become Pastors, those auncyent officers wh • m Christ appointed and the Apostles planted in the Primitive Churches of old. Are these things suitable one with another? Doth not their contradiction discover itself? And do not themselves proclaim to the world their deceitful daubing, their halting, and unfaithfulness? The Lord give them to lay it to heart, and to amend. Now to proceed, it followeth in his writing, thus.

Mr. H. his letter: Section, 8.

T • ll us not then that the same name is given to our office, as to the popish sacrificers. Do you think the worse of yourself because you are called Brow • ists? And shall the holy office and calling which is so agreeable to the word, be misliked because it is called a Priesthood? co • sidering that though it agree in name, yet it differeth in nature and substa • ce as much from the popish priesthood as light doth from darkness.

Answer to Section, 8.

YEs sure, we must tell them again and again, that they are Priests both in name and office. But be it that they were not Priests by office, yet seeing the very name of Priests (being applied to a Ministry of the Gospel among men) is either a calling back of the Levitical priestho • d (which were to deny Christ to be come in the flesh) or else a monument and remembrance of that priesthood of Antichrist which is odious to Christ and all good Christians: with what conscience can they still retain or plead for so unchristian and abominable a name? Have they forgotten or do they not regard, that among the marks of that great whore the Romish Babylon, this is one that she is full of names of blasphemy? And among these names of hers, is not this of Priest (being spoken of an office of Ministry among men under the Gospel) one of them that is most blasphemous, for the reasons before alleged? Hath not God also threatened that they shall drink of the cup of his wrath, and have no rest day nor might, not only which worship the beast and his image, but even whosoever receyveth the print of his name? Let them therefore make as light account hereof as they please: Yet dare not we but mislike and abhor this and the rest of the Names of bla • phemy retained among them.

And yet to, we neither do neither need think the worse of ourselves because we are called Brownists. It is one thing to be railed upon and miscalled by the adversaries of the truth: another to borrow from them and retain with them their names of blasphemy. It is one thing to be reviled by nick •• mes and sclaunders: another to be called by fit and proper names. It is one thing to be falsely and unjustly termed this or that: another to be truly and justly so termed. • e are reviled and termed Brownists by the enemies of the truth falsely and unjustly: therefore there is no cause why it should m • ve us. The Apostles themselves and the Christians with them in the Pr •• itive Churches were likewise called a sect of Nazarites, and everywhere spoken against. And at this day by the sclaunderous papists are the names of Calvinists, Lutherans, Zwinglians, and the like attributed to them that consent to the doctrine of truth taught by Calvin, Luther, Zwinglius etc. God knoweth we hold not this truth we profess, of Brown or any man whatsoever: but because it is the • octrine and commandment of Christ, revealed in his word and given to his Church. We bless God for any instruments he useth to manifest his truth to the world: but we rejoice not in men, neither their persons nor names. We are baptized into the • ame of Christ: and are called Christians, as were the Disciples in the Primitive Churches. The slaund • rous names given to them in that age, or to us or any other Disciples of Christ in this or any other age we acknowledge not. It is the malice and subtlety of Satan and his instruments, by such sclaunders and nicknames to make the truth and servants of God odious and abhorred of the world. Therefore regard we 〈◊〉 not: but with the Apostle we do freely confess that after the way which they call Heresy so worship we God the Father of our Lord Jesus Christ, beleving all things that are written in the Law, in the Prophets and Apostles: and endevoring ourselves to have always a clear conscience toward God and toward men. Let men therefore call us Brownists or what they please: it troubleth not us, seeing we are so termed untruly and unjustly.

But for their name of Priests, it is far otherwise. They are truly and justly so called: and that for these causes following. First for that the Law (whereto Mr. H. appealeth for their defense) alloweth no other orders of Ministry in the land, but of Deacons (which is the way to the priesthood) and of Priests, so made and ordained by the Prelates.

Secondly, because at their ordination, the Archdeacon presenting them to the Lordbishop useth these words, Reverend father I present these men unto you to be admitted to the order of Priesthood.

Thirdly, for that the Prelates, by whom they are ordained, admit them to no other office. For after the Archdeacon hath presented them as is aforesaid, then the Prelate speaking to the people saith thus, Good people, these be they whom we purpose God willing, to receive this day unto the holy office of Priesthood.

Fourthly, because their book of ordination both in the title of it and else where throughout the book showeth they receyv no other office: And therefore call • h and accounteth them priests. As doth also their book of common prayer, and their other books of Articles and Ini •• ctions, almost i • every page.

Lastly, because the most popish priests, whether they have ben so made here • ofore in England in • . Mary's days, or else be so made at Reims or Rome or any suc • place in these da • es: yet if they renounce only those points of popery that this land hath rejected, are received and retained for priests (without any new ordination) to administer in these asemblyes: to offer up their prayers, to deliver their Sacrmēts to them, to preach, to enter upon any ben • fice in the land, to enjoy the commodityes thereof and to perform the duties thereunto belonging. Proof hereof we have seen not only in • : Mary priests so retained from the beginning of her Majesty’s reign unto this day: but also in divers popish priests of this age, as Tirell, Tither, Nichols, and such other who being made Priests at Reims and Rome, were (without any other ordination then there they had, upon recantation of some popish errors, received for ministers of these assemblies and inducted into benefices by the Prelates. Whereas on the contrary such as have ben allowed for ministers in the reformed Churches beyond seas (where the popish priesthood is wholly rejected) whē they come into England are not approved for lawful ministers to administer in these assemblies, neither to enter upon any their benefi • es, unless they be first made Deacons and Priests by some of the Prelates. Proof of this also we have seen not only in the troubles raised in this behalf against Mr Whitting • am at Durham in the North, and against Mr Travers at the Temple in London: but most evidently in Mr Wright (now Parson of Dinnington in Suffolck) who being presented to that benefice, yet could not (for all the allowance he had received of the reformed Churches in the low countries) be instituted and inducted into it, till he was made Priest by Scamler Prelate of Norwich now deceased. Thus (to omit till hereafter how near of kin our English Priests are to the popish) by these reasons is evident that they are truly and justly called Priests: Which is the thing that was to be showed.

But they will say, they are not ordained to sacrifice for the quick and the dead, as be the popish priests. Whereto I might • unswer, that some of them were so ordained, and never received any other ordination: yet notwiths • anding stand they priests of these assemblies, at this day, as was showed before. But be it that none of them were so ordained: What then? Doth it follow therefore they are no Priests? If so, th • the Levitical priests under the Law were no priests. For they were not ordained to sacrifice for the quick and dead: Yet were they priests by office of ministry, and lawfully also at that time as the Scripture teacheth. Neither by this reason are Mahumets priests at this day, or any priests of the Heathen to be accounted Priests. For they are not ordained (as the popish priests) to offer up Christ, whom they reject: Yet are they priests notwithstanding by their office (as we read of Jupiter's Priest in the Acts): but false ones as be also the Romish and English and all Antichristian priests whatsoever.

Secondly, although the Mass (whereto those popish priests be bound) be the chief and principal, yet is it not the only abominable sacrifice and worship in the world. To let pass the Heathens sacrifices and priesthood: what may we think (in this light of the Gospel) of that Idol-book of stinted prayers and exhortations, whereto the priests of England be tied to offer it up as their public sacrifice and worship unto God? Will you hear what some of themselves have thought of it, and have advertised the most honorable Court of Parliament concerning it? Thus then have they written hereof: We must needs say as followeth (these are their own words) that this book is an vnperf ••• t book, culled and picked out of that popish dunghill the mass book full of all abominations. Lo here▪ in their own consciences their book of Common prayer is no other but a pigge of that mezeld sow the Mass book. Yet this sacrifice do their Priests daily offer up unto God and are bound thereunto. And that so, as among them this may and doth serve alone without any their sermons or other prayers, whereas these without it in their constitution are not sufficient. Although then the Priests of England be not now ordained to say Mass, neither tied to the Mass book in Latin: yet when instead thereof they are still bound to such a book and worship, as (by their own confession) is culled and picked out of that popish dunghill the Mass book full of abominations: what can this help for their defense? Nay rather considering the light and measure of knowledge revealed more to them then to the Papists, is not their sin (though not in itself, yet) in this respect so much the greater, as they have received more light and knowledge of the truth then the other have done?

Thirdly, neither is sacrificing the only duty of the priesthood in Popery: but besides it they have, by virtue of their ordination to that office, authority likewise to read their service book, to preach, to minister the Sacraments, to bucy the dead, to solemn • ize Marriage, to Church women after childbirth, to pronounce absolution when they visit the sick etc. All which being duties likewise of the Priesthood of England, whereunto in this constitution they have authority by virtue of their ordination to that office, as have the Priests in popery: What great matter is it, if agreing with them in so many several duties of the same office, they should altogether differ from them in one? The Turkish and Heathenish priests at this day, although they differ very much both from those at Rome and these of England, yet notwithstanding are they Priests in a false office, as well as the other. Hitherto then hath ben showed that the Ministers of these assemblies are truly and fitly called Priests. And Mayster H. himself who pleadeth their cause, yet cannot (you see) deny, but they agree in Name with the popish priesthood.

Now whereas he addeth that though their Priesthood agree in name, yet it differeth in nature and substance as much from the popish priesthood as light doth frō darkness: it is as true as whē he said before, their priesthood was in substance the same with the office of the Pastor described in the word: that is, it is utterly untrue. Which although it be sufficiently proved already, yet for more clearing of the truth and stopping of their mouths, it shall be good here by way of comparison to set down the agreement of theirs with the popish priesthood on the one hand, and on the other the disagreement of them both from the Pastors office which Christ hath appointed.

1 And first of all it would be known what the cause is why they retain the same name, if they have not the same office with the popish priesthood? As also, if they have the same office with the Pastors described in the word, why then they have not also the same name? In the history of Isaac the Scripture recordeth (as a thing very godly and memorable) that when he digged again the wels of water, which they had digged in the days of Abraham his father, and which the Philistines had stopped after the death of Abraham, he gave them the same names which his father had given them. If these men likewise have recovered again the Pastors office planted by the Apostles in the Primitive Churches, and since their death stopped up by the Romish Philistines: why do they not in like manner give it the same name that our fathers the Apostles gave unto it? Are these men wiser then the Apostles of our Lord Jesus? or are they fathers in Christ more then the Apostles? or do they disdain to tread in the Apostles steps, as Isaac did in Abraham's? Again, let them tell us why they keep the name of the popish priesthood, if they have not still the same office? Have they not heard of the promise made by the Lord to his Church and people when he bringeth them from Idolatrous ways that he will take away the names of Baalim out of their mouth and that they shall no more be remembered by their names▪ Hath the Lord said it, and shall he not do it? or hath he promised, and shall he not accomplish it? Now is it then that these men have the same name, if they have not the same office with the popish priesthood? Is it because they would manifest to the world, that as yet in their estate that promise belongeth not unto them? Then certainly as yet they are not the true ministers and Churches of Christ. Or is it because they would have all mē know that as yet they worship the Beast, and receive his mark and the print of his name? Then surely as yet they are false Ministers and Churches of Antichrist. Or finally, is it because they can well like of the names of blasphemy written in the whores forehead, neither are afraid to partake in her sins? Then needs must they look to receyv also of her plagues whose end is damnation: as the Scripture witnesseth. This therefore first is a matter of great weight and consequence (howsoever they regard it) that in name they both agree with the Priests of Antichrist, and disagree with the Pastors of IEsus Christ. But we will proceed to compare them together in other things which themselves account of greater moment: as in these which follow:

2 The office of the popish priesthood is such as before any 〈◊〉 it they must first be made Deacons by some Prelate: Such also is the office of Priesthood received and used in England. But such is not the Pastors office appointed by Christ: Eph. 4. 8. 11. 12. 1 Cor. 1 • . 28. Act. 14. 23. Tit. 1. 5. 6. 7. 8. 9. Rom. 12. 4. 5. 6. 7. 8.

3. The popish priests are capable of the offices of Archbishops, Lordshops, Archdeacons, Suffragans, Deans, etc. retaining still their office of priesthood withal: So are the Priests of England. But so are not Pastors whom Christ hath given to his Church. 2. Cor. 6. 15. 16. 17. Rev. 14. 9. 10. 11. 12. Gal. 2. 18. Rom. 12. 7. Eph. 4. 11. 12. 1 Cor. 12. 5. 18. 28.

4. The popish priests may in their constitution (notwithstanding their ecclesiastical office) take upon them civil offices and callings (as to be Justices of peace, County Palatyne, Lord President, Lord Chauncelor etc): and be honored likewise, with the titles of Kings and Nobles (as Grace, Lord, Honor, Metropolitan, Primate etc): So is it also with the Priests of England in their constitution. But so is it not with the Pastors ordained by Christ in his Church: Luk. 12. 14. and 22. 25. 26. 1 Pet. 5. 3. John. 5. 44. Rom. 12. 7. 2. Tim. 2. 4.

5. The popish priests in their constitution are inferior offices to Archbishops, Lordbishops, Archdeacons etc. So are also the Priests of England. But so are not Pastors in the constitution and Churches of Christ. Ephes. 4. 11. 12. Rom. 12. 7. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Act. 14. 23. and 20. 17. 28.

6. The popish priests must be ordained to their office by a Lordbishop or his Suffragane: So must also the Priests of England. But so may not the Pastors of the Churches of Christ: but either by the Eldership or (at the Churches first growing into order, when yet they have not Elders) by some of the fittest members, in the Churches name and by the Churches authority appointed thereunto: 1 Tim. 4. 14. Num. 8. 10.

7. The popish priests at their ordination must be presented to the Lordbishop by an Archdeacon or his deputy, using also these words of presentation, Reverend father, I present these men unto you to be admitted to the order of Priesthood: So likewise must the Priests of England be presented. But so may not the Pastors appointed by Christ: Rev. 14. 9. 11. 12. 2 Cor. 6. 14. 15. 16. 17.

8. The popish priests must be ordained to their office according to their pontifical devised by themselves: In like manner must the priests of England be ordained to their office according to their pontifical, that is, according to their book of ordering Priests and Deacons, of which themselves say, It is nothing else but a thing word for word drawn out of the Popes pontifical, wherein he showeth himself to be Antichrist most lively. But so may not any be ordained to the Pastors office: but only according to the Testament of Christ. John. 10. 1. 2. 7. Act. 14. 23. 1 Tim 3. 10 15. and 4. 14. Hebr. 5. 4. Rev. 22. 18. 19.

9 The popish priests at their ordination must kneel upon their knees at the feet of the Lordbishop that ordeyneth them, and he must say unto them (though blasphemously) Receyve the • oly Ghost, whose sins you forgive they are forgiven, and whose sins you retain they are retained: So must the Priests of England likewise be ordained, humbly kneeling at the Prelates feet, and with the same blasphemous words spoken unto them by the Prelate. But so may not the Pas • ors of Christ be ordained. Rev. 14. 9. 10. 11. 1 Co • . 12. 4. 5. 6. 7. &c. John. 20 22. 23. Esa. 42. 8. with a Thes. 2. 3. 4.

10 The popish priests are not ordained in and before the Con • regatiō where they are to have charge and minister, but in Metropolitan or Cathredrall citt • es, or at some of the Prelates palaces, or where else he pleaseth to give orders (as they call 〈◊〉 ) sometimes 40. or 50. or 60. miles from the place where they ar • to minister: So are the Priests of England. But not the Pastors of the Churches of Christ: For they are and must • e ordained in the face and presen • e of the Congregation whe • eof they are chosen Pastors. Act. 14. 23. and 6. 2. 3. 5. 6. and 1. 15. Numb. 8. 9. 10.

11 The popish priests are taken and ordained without fasting and pra • er of the Congregation where they are to minist •• : So are the Priests of England. But Pastors not so: Act. 14. 23. and 13. 3.

12 The popish priests taking charge of souls, are not elected by the Congregation whereof they are to take charge, but are presented by a Patron to the Lordbischop to be instituted and inducted into a benifice, being Deacons or Priest before, so made by the Prelates: Thus also are the Priests of England. Whereas contrariwise the Pastors of Christ are elected by free and voluntary ch • yse of the Church whereof they are to be overseers. Act. 14. 23. and 6. 2. 3. 5. • Cor. 8. 19. Numb. 8. 9. Ezech. 33. 2.

13 The refusal of the whole parish cannot debar a popish priest from having charge of their souls, when he is presented by the Patron and instituted by the Prelate: Neither can 〈◊〉 the Priests in the parishes of England. But so it is not with the Pastors and Churches of Christ. Act. 14. 23. and 6. 2. 3. 5. 2 Cor. 8. 19.

14 The popish priests may at their pleasure without c • nsent of the people re • igne or give over their benefices, and come •• nly betake themselves to some other of greater value: So may also the Priests of England. But Paf • ors may not give over or leave the flock over which the holy Ghost by the Churches calling hath made them overseers, except it be with consent of the Church and for such cause as is warranted by the said holy Ghost in the written word. Act. 20. 28. with 14. 23. Col. 4. 17. Rom. 12. 7. 1 Pet. 5. 1. 2. 3. 4. Esa. 62. 6. 7. Ezech. 3. 26. 27. with 33. 22. Numb. 8. 25.

15. One popish priest in their constitution may and doth • ache the charge and commodity of many parishes and benefices at once: So also may the Priests of England. Wher • as Pastors have but one only flock depending upon them, whereunto they must attend with all faithful diligence: 1 Petr. 5. 2. 3. Act. 14. 23. and 20. 28. Rom. 12. 3—7. Tit. 1. 5. 1 Thes. 5. 12. 13. 14. Hebr. 13. 17. Ezech. 34. Cap.

16. The popish priests wait not the Churches calling to • he ministry, but seek and make suite to some Prelate to be ordained Priests, giving money also for their letters of orders: So do also the Priests of England. But so do not Pastors: but stay till the Lord by his Church call them to that office. Hebr. 5. 4. Act. 20. 28. with 14. 23. Esa. 62. 6. 7. Ezech. 33. 2. with ler. 23. 21. and 2 Chron. 13. 9.

17 The popish priests are ordained to their office though they have no flock to attend upon: Yea commonly 20. or 30. of them are ordained at once, whereof no one is called to any particular congregation, but they must afterward (like masterles men) seek and sue for places where to be employed: So is it also with the Priests of England. Whereas Pastors are always ordained to the attendance of a certain particular Church for the work of the Ministry thereyn: Act. 14. 23. and • 0. 28. Tit. 1. 5. 1 Pe • . 5. 2. Rev. 1. 20.

18. Such be popish priests and have • ure of souls amōng them as are not at all able to preach the word: Such be also Pries • s and have charge of souls in England. But none such be Pastors, but they only that being apt to teach are lawfully called to that office. 1 Tim. 3. 2. Ephes. 4. 8. 11. 12. Tit. 1. 7. 9. John. 10. 1—5. Num, 1 • . 5. 40.

19. Of the popish priests that can preach it is required, that besides ordination to their office they have special li • ence from the Prelates to preach: So is it also required of the Priests of England. But not of the Pastors of Christ. Act. 20. 28. 1 Cor. 7. 23. and 9. 16. and 12. 5. 28. Ephes. 4. 1 • . Rev. 14. 9—1 • ,

20 The popish priests are subject to be silenced, suspended, deprived, degraded by the Prelates: So are also the Priests of England. But not Pastors: Rev. 2. 1. and 14. 9. 12. 2 Tim. 4. 1 2. Esa. 62. 1 6. 7. Zach. 11. 17. Ier. 48. 10. 1 Cor. 9. 16. and 12. 28. Act. 4. 19. 20. and 20, 28.

21. The popish priests at their institution must swear to perform Canonical obedience to the Prelates their Ordinaryes: So must the Priests of England. But not Pastors: 1 Cor. 12. 5. 1 Pet. 5. 1. 2. 3. 4. Rev. 2. 1. and 14. 9. 12. Act. 5. 29. 31. John. 15. 14. Rom. 6. 16. 2 Cor. 6. 14. 15. 16.

22. The popish priests are tied to a book of s • inted prayers and a prescript order devised by man, for their worship and ministration: So likewise are the Priests of England bound to a prescript order of service and book of Common prayer taken out of the Popes portuis. Whereas the Pastors of the Churches of Christ are free to use their gifts receyed from Christ for the work of his Ministry, being • yed thereyn to no inventions of men, but only to the rule and order which Christ in his word hath appointed • hereunto: • phes. 4. 8. 11. 12. 1 Cor. 12. 4. 5. 6. 7. 8. 11. Exod. 30. 9. with Psal. 141. 2. & Rev. 8. • Esa. 29. 13. Mat. 15. 9. 1 Pet. 4. 10. 11. 2 Tim. 1. 6. 7. Rom. 8 26. John. 4. 24. • Tim. 3. 15. and 6. 13. 14. with Gal. 3. 15. 2 Tim. 3. 16. 17. Rev. 22. 18. 19.

23 The popish priests are bound in that office to perform such actions as Christ never appointed for the work of his ministry, as to Church women, to bury the dead, to solemnize marriages etc. So are the Priests of England. But so are not Pastors Eph. 4. 11. 12. Rom. 12. 7. 8. 1 Tim. 3. 15. and 5. 17. and 2 Tim. 3. 16 17. Rev. 22. 18. 19.

24 The popish priests be not of like and equal power degree and authority among themselves, but are some of them inferior to other hereyn, as Parsons to Archdeacons, Archdeacons to Lordishops, Lordbishops to Archbishops: So is it with the Priests of England. But not with Pastors: For they have all of them like and equal power degree and authority under Christ the only Archbishop and great shepeard of the sheep. 1. Pet. 5. 3. 4. and 2. 25. Luk. 22. 24. 25. 26. Rev. 1. 20. Ephes. 4. 11. 12. Act. 20. 28. Heb. 13. 17. 20.

25 The popish priests together with their people stand subject to the ecclesiastical courts, Canons, citations, excommunications, absolutions, and other the like jurisdiction of the Prelates and their Officials: So stand also the priests of England and their people. But so stand not the Pastors and Churches of Christ: Rev. 14. 4. 9. 12. Mat. 6. 24. and 28. 20. John. 3 35. 36. and 10. 4. 5. G • . 49. 10. Esa. 33. 22. I am. 4. 12. Heb. 3. 1. 2. 3.

26 The popish priests have joined with them in their • har • e Churchwardens and Sidemen which are sworn to present to the Ordinaryes court as also to his Chancelors and Commissaryes courts all such offenses, faults and defaults as be committed among them against the Prelates Articles and Injunctions: So is it also with the Priests of England. But not with the Pastors of the Churches of Christ: Wherein they are not only freed from all Antichristian bondage, but have also joined with them Teachers and Elders for the instruction, oversight, and guydance of the Church according to the ordi • ances of Jesus Christ, and no other. 1 Tim. 5. 17. and 6. 13. • 4. Rom. 12. 7. 8. Eph. 4. 11. 12. 1 Cor. 12. 5. 28. and 14. 37. Act. 15. 2. 4. 6. 22 23. and 20. 17. 28. 1 Pet. 5. 1. 2. 3. Matt. 28. 20.

27 The popish priests with their Churchwardens and people have not the power of Christ to cast out any from among them, neither have in this or anything else in their constitution the keys of the kingdom of heaven to open and shut, to bind and loose, to remit and retain according to the word and ordinance of Jesus Christ: but the chief ecclesiastical power and authority among them is in the hands of the Prelalates and their Chancelors Archdeacons and Officials, to be administered according to their Canons and constitutions, as before is said: So is it also with the Priests Churchwardens and people of England. But contrarily with the Pastors Elders and people of the Churches of Christ: Mat. 16. 16. 19. with 18. 17. 18. 1 Cor. 5. 4. 5. and 2 Co • . 2. 6. 7. 8. and 10. 4. 5. 6. Psal. 149. 9. Numb. 5. 2. 3. 1 Thes. 5. 12. 14. 2 Thes. 3. 6. 14. 15. Eph. 4. 11. 12. 1 Tim. 5. 17. Act. 20. 28. Rom. 16. 17. Rev. 19. 14. 15. 2 Cor. 6. 14. 15. 16.

28 The popish priests must be discerned from the other people by Surplice, tippet, square cap, etc. So must also the priests of England. But not pastors: Esa. 30. 22. and 52. 11. 2 Cor. 6. 17. Rev. 18. 4. 1 Tim. 3. 2. and 4. 12. 16. Num. 15. 39.

29 The popish priests by virtue of their ordination to that office are capable of induction and institution to any benefice whereto they are presented, to receyv the tithes, gleavs, chrismes, oblations, and such like maintenance belonging thereunto: So are also the Priests of England. But so are not any by virtue of ordination to the Pastors office: neither is the Pastors maintenance to be by ti • hes or any other Jewish or popish manner, but only of the Gospel, as Christ hath orde • ned: 1 Cor. 9. 14 Gal. 6. 6. Rom. 15. 27. 1 Thes. 5. 12. 13. with Heb. 7. 5. 12. Col. 2. 17.

30 The popish priesthood was never appointed by Christ, but is a new ministry devised by man, even the man of sin, both in the office, entrance, administration, and maintenance thereof: Such is also the Priesthood of England. Whereas the Pastors (p) office, (q) entrance, (r) administration, and (s) maintenance is not any invention of man, but the appointment of Christ set down in his word. (p) Ephes. 4. 11. Rom. 12. 8. (q) Act. 14. 23. and 6. 2. 3. 5. Numb. 8. 9. 10. Heb. 5. 4. 1 Ti. 3. cap. and. 4. 14. Col. 4. 17. (r) 2 Tim. 3. 16. 17. Ephes. 4. 8. 12. Rō. 12. 8. 1 Tim. 3. 15. and 5. 17. 21. and 6. 3. 13. 14. Tit. 1. 7. 9. Act. 15. 6. 22. and 20. 28. 1 Thes. 5. 12. 13. 14. 1 Pet 5. 2. 3. 1 Cor. 4. 1. 2. Gal. 1. 8. 9. (s) 1 Cor. 9. 14. Gal. 6. 6. 1 Tim. 5. 17. 18. 1 Thes. 5. 12. 13.

31 The popish priesthood is such both in their office, entrance, administration, and maintenance, as Princes and Magistrates may and ought by their authority to abolish it out of their dominious: Such is also the Priesthood of England in all those particulars. But such is not the Pastors place and function: Ephes. 4. 11. 12. 13. 1 Cor. 12. 4. 5. 28. Rom. 12. 8. and 13. 3. Heb. 12. 28. 1 Tim. 2. 2. and 5. 17. and. 6. 13. 14. 15.

32 The popish priesthood is such in all the particulars aforesaid, as the Lord Jesus will consume with the brightness of his appearing in the light and power of his Gospel before his second coming: Such is also the Priesthood of England. Whereas on the contrary the Pas • ors office and function is to continue to the end of the world, evē till we all meet together in the unity of faith and acknowledgmēt of the Son of God, to a perfitt man, unto the measure of the stature of the fullness of Christ: Ephes. 4. 11. 12. 13. Rom. 12. 5. 8. Heb. 12. 28. 5. 20. 1 Tim. 3. cap. and Math. 28. 17. and 6. 13. 14.

33 Finally (therefore) the popish priesthood is such as no • e may have any spiritual communion therewith, but all ought to forsake and depart from it, though all Princes under heaven should command the contrary: Such is also the priesthood of England. Whereas on the other side the Pas • ors function is such as is not to be left but to be joined unto in the service of God, notwithstanding the prohibition of Princes or any other whomsoever to the contrary: Eph. 4. 11. 12. 1 Tim. 5. 17. and 6. 13. 14. 15. Rom. 12. 4—8. 1 Cor. 12. 5. 28. and 14. 37. Mat. 28. 20.

Hitherto then have we been both the agreement of the Priesthood of England with the popish and how both of them disagree from the Pastors office appointed by Christ. Neither should we make an end, if we would come • are them tog • there in all things, or dilate at large these particulars afor • said. This may suffice to show how untrue it is which Mr. H. affirmeth, saying their Priesthood differeth in nature and substance as much from the popish Priesthood as light doth from darkness, and, that it is the same in su • stance with the Pastors office described in the word. Let him that readeth consider what hath b • n said: and then judge righteous judgment. Now to proceed, thus it followeth in his writing:

Mr H. his letter. Section, 9.

WE have seen how well our Law agreeth with the law of God in the substance of the Ministers office: Let us consider how like they • e in the ma • or of his outward calling unto his office. The word • eq • ireth that he only should be called to the Ministry, that is a man of unblameable life: If it would please you to peruse the book of ordering Deacons and Priests, you shall find it requireth the same. The word reqaireth that he should be apt to teach: So doth our Law. The word requireth that before he minister he should be approved: Our law commandeth that before he be admitted, he be by such as are learned examined what gifts he hat • and ability to teach, and by the people what his conversation hath ben. The word prescribeth that the people and flock should approve of and choose their Minister: Our Law commandeth that none should be admitted to that office but in a solemn assembly, and that liberty should be granted to any in the congregation to object whatsoever just impediment that they shall knew against him. The word requireth that by the imposition of the hands of the Eldership with solemn prayers, the Minister should be ordained and as it were consecrated to that holy office: Our law requireth the very same. In deed I confess that there is great want in our Church in the due execution of these things: but that is the fault of the men, not of the calling. And therefore to your reason that is brought to prove • s Antichristian usurpers, because we have no other office in the Church but that which the Law alloweth, you see I may truly and suffiicienly answer that although we had no other, yet have we that in substance which the word prescribeth.

Answer to Section, 9.

RAther by that which hath ben said we have seen such an agreement of their Priesthood and Law thereof with the popish Law and priesthood, and such a disagreement of them both from the Law of God and Pastors office prescribed theyrin, as it cannot but be discerned of all (whose eyes are not blinded) that both the Pastors office differeth as much from their priesthood as light doth from darkness, and that their Priesthood in nature and substance agreeth with the popish as daughters of one mother and feathers of one and the same wing.

Now whereas in the next place Mr H. cometh to their ouward calling to that office of Priesthood, and therein refereth us to their book of ordering Priests and Deacons, that we might peruse and so compare together their law with the Law of God: it is strange to see how they do thenselves discover their own shame, even when they labor most to hide it. For if any would go about to lay open the filthiness of their abominations which in the calling to their ministry they have taken out of the whores cup of Babylon, it can no way better be done, then by comparing that book of theirs (whereto he referreth us) with the book and Law of God on the one hand, and with the Popes pontifical on the other. Evidence whereof we have seen sufficient in the comparison handled before, and need not repeat it. Yea their own consciences are so convinced herein as themselves have confessed and published it (in admonition to the Parliament) that their Pontifical (thus they call their book) whereby they conserate Bishops and make Ministers and Deacons is nothing else but a thing word for word drawn out of the Popes pontifical, wherein he showeth himself to be Ant • christ most lively. And moreover, that they have an Antichristian Hierarchy and popish ordering of Ministers, strange from the word of God and the use of all well reformed Churches in the world.

Let these things then be laid together, and well weighed. Now they would persuade us that their calling to the Ministry is according to the Law of God: Heretofore they published (as the truth is) that they have a popish ordering of ministers strange from the word of God. Now they would bear us inhand that they have the substance of a true calling according to the ordinance of Christ: Heretofore they said (and truly) that their making of Minist • rs is taken out of the Popes pontifical wherein he shows himself to be A • tichrist most lively. Is it not lamenta • le to see these men thus turn the truth of God into aly? as if Antichrists apostasy were now suddenly become God's ordinance, or the Popes pontifical were all one with the Testament of Jesus Christ? Besides this is it not strange that in this very letter Mr H. should so forget and contradict himself, as here to say their Law agreeth with the Law of God as touching the substance of a true calling to the Ministry: and yet afterward accounting right ordination to be a substantial part of true calling, to affirm that the power of ordination is by act of Parliament committed to the Prelates, and that by the Law of God the Prelates are not capable of that power and authority? Is it possible to make these things accord together?

But because they fear not to deal thus doubly in the matters of God: Let us (besides that which hath ben said) yet a little more examine their manner of calling to the Ministry, even by that book of theirs which he would have us peruse as being agreeable to the Law of God: and see if God do not by themselves vncover their nakedness, and make his truth (which they would hinder, yet) more abound through their untruth unto his glory. It were long to stand upon all the particulars which out of that book to this end might be alleged: and this writing is already much langer then at first I purposed. I will therefore but give a taste of some, by which you may perceyv what smack the rest have.

And first the very title of the book (as a mark in the forehead) evidently showeth the unlawfulness both of their office, and of their entrance into it. It is called thus, The form and manner of making and consecrating Bishops, Priests, and Deacons. Now if these offices, and this manner of entrance were appointed in the Testament of Christ: what need or use were there of this book and form of theirs? But because they follow not the book of God and the form prescribed by Christ, therefore have they framed to themselves this book and form out of the Popes pontifical, and termed it as aforesaid.

Now as is the title, so be also the contents of that book. By it as likewise by their practice it appeareth, that their first office of Ministry is the Deaconship (not that ancient office of Deacons appointed by Christ, but) a mere invention of man's brain and Antichristian. For first that office is not employed (according to Christ's ordinance) in gathering and distributing the Churches benevolence: but contrary to the word of God, in reading their books of common prayer and Homilyes, in administering Baptism, assisting the Priest in divine service, and (with the Prelates license) in preaching the word. Secondly, at their entrance and calling into that office, they must be presented by an Archdeacon (an Antichristion officer) or his deputy. Thirdly they must promise reverend obedience to their Ordinary and other chief Ministers of the Church, that is to the Lordbishop of the Dioces, to the Archbishop, Archdeacon, Chauncelor, Commissary, and the rest of that sort (whose offices also are Antichristian). Fourthly they must be ordained by a Lordbishop or his Suffragane, whose office likewise is of Antichrist. Fifthly, they must receyv the Communion with the Lordbishop that day they are ordered. And thus must they testify that they ar • of the same • aith and body with the Prelates, who are known to be deadly enemies of the truth and persecutors of the people of God. Sixthly, instead of true prayer there must be said or sung the Litany and Suffrages, with the Communion of the Day and a number of Collects and stinted prayers, borrowed from the Papists. Finally there must be read a Gospel and Epistle (as they call their shredding of the Scripture): in which they abuse and pervert the word of God, falsely fathering upon the Apostles an office of Deaconship which they never ordained: that is, a Deaco • ry whose duties they assign to be, to read public prayer, to baptize, to assist the Priest in divine service, and to preach, being licensed thereunto: Whereas neither in the Apostles example nor doctrine any such duties are laid upon the Deacons, but such as are directly opposed to the Ministry of the word and prayer, that is, the having charge of the poor and Church treasure. Besides that into that office of Deacons prescribed by the Apostles there is no such entrance as is aforesaid, but a lawful choice and calling of a true Church according to the word of God: as is recorded in the election of Deacons mentioned in the Acts of the Apostles and in other Scriptures. And thus for their first office of Ministry it is manifest, that neither the office nor entrance into it is agreeable to the Law of God. Which themselves also have seen and published heretofore: Affirming that their Deaconship is a mere human institution, a degree to the Priesthood, and nothing like the ordinance of God, that though the Name of Deacons be remaining among them, yet the office is foully perverted and turned upside down: finally, that it is manifestly contrary to the word of God.

Neither is their calling and entrance to their next office of Ministry, that is, to their Priesthood, any better. For (as appeareth both by their book and practice) afore they can be Priests, they must first be Deacons or half Priests: that is, they must be ordained by a Prelate according to their book to the false Antichristian office aforesaid. For by their Law it is the first step to the Ministry, or rather a mere order of Pri ••• hood: as themselves also have confessed heretofore. 2 Then in this Deconship they must serve a year, unless i • seem otherwise to their Ordinary. 3 After a years prentiship thereyn, when the Prelate their Ordinary giveth Orders again, they may be made full Priests: but it must be, of a Lordbishop or his Suffragane which are Antichristian offices. 4 They must be presented to the Prelate by an Archdeacon or his •• pu • y to be admitted to the Order of Priesthood. 5. They must promise (as before the Deacons did) reverently to obey their Ordinary and other chief Ministers of the Church, that is, the Prelates and their Officers. 6. At their Ordination must be read over a certain of words of exhortation, of colle ••• and stinte • prayers, with a Gospel and Epistle prescribed in the book: wherein again they abuse and pervert the Scriptures, as before they did about the Deaconship: Yea they are so blind, as they then read such Scriptures for their Gospels and Epistles as most plainly condemn this their manner of entrance and calling. 7. After this, there must be said or sung, Come holy Ghost &c. And sure they had need desire the holy Ghost to come upon them and show them a better way: For now doubtless he is not present with them at such profana • ion of God's name, word, and ordinance, as is among them. 8. When all is said and sung that is appointed, till it come to the Ordering of the new priests, then must they that are to be made Priests humbly kneel upon their knees at the feet of the Lordbishop. 9. And he with the Priests present lay their hands severally upon the head of everyone that receyveth Orders. 10. And then the Lordbishop saith to every of them (but not without blasphemy) Receyve the holy Ghost: whose sins thou doest forgive they as forgiven, and whose sins thou doest retain, they are retained. Wherevpon some of themselves seeing the impiety hereof, have published that the Prelates take upon them blasphemously, having neither promise nor commandment, to say to their new creatures (so they call them) Receyve the holy Ghost: as though the holy Ghost were in their power to give without warrant at their pleasure. 11. Being thus made Priests, when they enter into a benefice, it must be by presentation of the patron of the benefice, and by institution of the Lordbishop of the Dioces. 12. And then moreover must they swear to yield Cano • icall obedience to the Lordbishop their ordinary and the rest of that rabble.

Thus do themselves and their ministry stand subject to the Prelates and to their Antichristian courts and i • cisdiction: divers particulars whereof have before often ben mentioned. And this is their manner of outward calling unto their office of ministry, called the Priesthood. Yet have I not here related all the strange, ridiculous, and abhominable things, used at their entrance into these offices: neither have I spoken at all of their consecration of Archbishops and Lordbishops, prescribed also in that book whereunto Mr H. referreth us. It would griev any Christian heart to wade through such filthy myer. And these few things are ynow (yea to many) to show how contrary that their book and manner of outward calling to the Ministry is to the Book and Law of God.

Now further it is to be minded, that Mr H. tells you not a word of these and such like abominations used at their intrance to the ministry: but with much colorable persuasion laboreth to cast a mist before your eyes, that you might not perceyv the Antichristian wickedness of their estate. Markethe particulars he noteth here, and see how subtly he would • arry away the matter: not only passing over the impyetyes aforesaid and such like wherewith their book and practice aboundeth: but in those things also which he mentioneth, under the color of this, that he saith their book requireth men of unblameable life, and aptness to teach, to be examined, and admitted in a solemn assembly, would cover and hide their receyving and retaining of men in the Ministry, which be of most wicked and shameless life, others also that are no more able to preach then Idols, which have a mouth and speak not: whose examination it may be is soon posted over, if they can bring with them a dish of apples well filled with gold angels, or some such ready answer to satisfy the Prelate, and his Lordships Examiner and other hungry officers. And commonly in their examination of the best learned, it is but to know if he can answer a question or two in the Latin toungue: and to see for such and the rest their letters testimonial, which it may be are from some that are as ignorant and profane as any of themselves. Is this to follow the rule of the Apostles, Let them first be proved, then let them minister, if they be found blameless? Is this to make trial of his gifts and life so as behooveth them to do, that commit their souls to his watch and instructiō? Or is this like the testimony that the Church gave to Barsabas, Silas, and Timothy? Or is it like to the diligent search and consideration enjoined by the Apostles and practiced by the Church in the choice of the Deacons? H • w much more of the Bishop • and Elders?

But their Law (he saith) commandeth that none should be admitted to the office but in a solemn assembly, and that liberty should be granted to any in Congregation to object whatsoever just impediment they know against him: Well, yet let him tell us, what the people of Norwich when they stand gazing vpō the Prelate and his Archdeacō at his giving Orders, what the conversation is of those that be ordered, whereof one comes out of Sufolk, another out of Lincolneshire, a third from Cambridge, another from Oxford, others from Surrey, Kēt etc. whom perhaps they never saw nor heard of afore, and it may be never after? Let him also tell us if the Prelates do not often̄ times make priests in their private chapels, yea and in their closets too: and whether these be not Priests by the Law, as well as the rest among them? Now then where is the solemn assembly and Congregation he speaketh of: unless he understand it of the Prelates officers and servitors, who commonly are as wicked and irreligious as their Lord and Master? Doth Mr H. write this as of sincerity, as of God, in the sight of God, as he professed in the entrance of his letter? Or doth he not rather go about to deceyv the Reader and darken the truth, when thus colourably he would bear us in hand that the Law of God, which prescribeth that the Church and flock should approve and choose their own Minister, is observed among them? And yet further let • him answer, whether they be not commonly made Priests at their own suite, without any people to attend upon, much less to approve and choose them? Yea, whether often it be not so, as the people where they are to minister never saw them before, till they come upon them with the Patrones presentation and the Prelates induction to the benifice? Which when they bring, the people are most that can do least, even just nothing at all: For priests they must and will be there, whether the people will or not. Is this to have the Churches choice and approbation? Is this to follow the Law of GOD and to have that in substance which the word prescribeth: as here Mr H. pretendeth they have?

But above all, it is most strange that he would persuade us their law requireth their Ministers to be ordained by imposition of hands of the Eldership: when all the world knoweth that they imprison, banish, and persecute to death the poor Christians in the Land which follow that rule of God in their judgment and practice. Yea and Mr H. himself afterward in this letter confesseth, both that the power of ordination among them is by law committed to the Prelates, and that by the Law of God the Prelates are not capable of it. How then possibly can this be true which here he saith, that their Law requireth ordination to be done by imposition of the hands of the Eldership, as the law of God doth? These must needs be contradictory the one to the other. But to proceed, if it were so as here he pretendeth, why then hath he with the rest of the forward preachers and people so often sued to the Parliament for an Eldership (consisting of Pastors, Teachers, and Elders) in every Church, if already they enjoy it? Do they sue for that they have? that were a mockery. Or doth not the Law expressly require that imposition of hands among them be done by a Lordbishop or his Suffragane with the Archdeacon and other Priests present? And are these now of late come to be an Eldership? How is it then that the Prelates and their followers have heretofore written, that in the Apostles time there were Elders in every Church, but now it ought not so to be? And that the seekers of Reformation have published, that not only the office of Elders but their Name also is out of this English Church utterly removed, and that in stead of them in every Church the Pope hath brought in and they in England yet maintain the Lordship of one man over many Churches, yea over sundry shires: Which Lordbishops being not able (as the Elders) to execute their offices in their own persons without substitutes, have therefore their under officers, as Suffragans, Chancelors, Archdeacons, Officials, Commissaryes, and such like. Also, that they with their Canons and Courts are drawn out of the Popes shop, and take upon them which is most horrible the rule of GOds Church, thrusting away most sacrilegiously that order which Christ hath left in his Church and which the Primitive Church hath used, yea robbing the Church of lawful Pastors, Elders, and Deacons. Thus and much more have themselves written heretofore. Yet see how now Mr H. would persuade us they have the Eldership prescribed in the word: And, that whereas there is want of due execution of such things in their Church as the Law of God commandeth, that is the fault of the men, not of the calling. As if the limbs of Antichrist were now become the Eldership ordained by Christ? And the Archbishops, Lordbishops, Archdeacons, with their other priests and Officers whom the Apostles never knew, were to be accounted those Elders whom the Apostles planted in the Primitive Churches?

Those Elders had a lawful calling of a true Church, to a true office ordained by Christ, which also they were bound to administer according to the word of God, in the Church whereof and whereto they were called: These Prelates and Priests (as hath ben proved) have an unlawful calling in a false Church, to a false office never set by Christ in his Church, which also they are bound to administer according to their popish Canons, Articles, and Injunctions: besides that many of them have Lordship over many Churches and sundry shires.

Those Elders performed their office in their own persons: These Prelates and Priests have their substitutes, Vicars, and under officers.

Those Elders were in no office belonging to Antichrist: These Prelates and Priests have the very offices without which no Church of Antichrist (pretending to be Christ's) can be absolute and complete in all the Canonical functions of Antichrists ministry and government.

Those Elders had offices which must continue to the end of the world: yea even then, when Antichrist in all the partes offices and power of his Ministry and religion shall be consumed by the Gospel of IEsus Christ: These Prelates and Priests have such offices as till they be abolished, all the offices of Antichrists Hierarchy are not destroyed: Which the Scripture testifieth shall come to pass by the Spirit of the Lord's mouth in the light and power of his Gospel.

To coclude then, these Prelates and Priests are as unlike to those Elders, as darkness is to light, and the forgeryes of Antichrist to the ordinances of IEsus Christ. Where then is the imposition of hands of the Eldership which Mr H. would make us believe their Ministers have? Or is the want now among them not of the offices of Elders, but only of upright Dealers therein, as here he would persuade? Thus then you see that their Ministers having no other office nor calling then the Law alloweth, have not at all the substance of the office or calling of Ministers which the word prescribeth, whatsoever color he pretend to the contrary.

And yet (I pray you) what hath he said more for the manner of calling to their Priesthood, then may be alleged for the popish priests? For the Popes pontifical (out of which their book is drawn) requireth the same things at the entrance to the priesthood, which Mr H. alledgeth their book doth: As, that they be of unblameable life, apt to teach, examined, allowed, ordered in a solemn assembly, and such like. Yet I trow Mr H. will not conclude, that the popish priests have therefore the substance either of a true office or of a true calling to the Ministry. Or if he should, yet will the consequence never be proved either for those Priests or for their own.

Neither let any think it strange, that their book and pontifical should have some things that the Law of GOd hath, and yet that this should nothing help them for having a true calling to the Minist • ry. In the prophecy of Daniel we read, that when king Be • shazar made a great feast to his Princes, he commanded that the golden and silver vessels that were taken out of the Temple of the Lord's house at Jerusalem should be brought, and the king and his Princes, his wines and his concubynes drank therein. Now although they had there the vessels of the Lord's house and drank in them, yet was it not therefore a feast of the Lord, but a feast of Babylon notwithstanding. Even so it fareth with the Ministry and entrance into it, used in England and among the Papists: Towching which although their book and pontifical have taken some things out of the scripture (as it were some of the Lord's vessels out of his Temple) yet inasmuch as they are applied by them to a false office, ordination, and ministration never appointed by Christ but invented by Antichrist (even as it were in a Chaldean banket), they do no more make their Priesthood or calling unto it to be the Ministry and calling ordained by Christ, then those vessels taken out of the LOrds house made that banquet of Babylon to be one of the Lord's feasts. Likewise in the prophecy of Ezekiel we are taught that albeit men set their thresholds by God's thresholds and their posts by God's posts (that is, their inventions by God's ordinances) yet it maketh them not therefore to be the house and Temple of God and to have his true worship and ministry among them: but as the Lord there testifieth by his Prophet, by this means they set a wall between God and themselves and defile his holy Name with their abominations.

This is the account the Lord maketh of the joining of his ordinances with man's inventions: And what then will it help the Priests of England or Rome, that their book and Law require some things that the word of God prescribeth, seeing they join and apply them to a false ministry devised by mā? It may in deed make the mist which through their delusions they cast before the eyes of the people to be far the greater: but it can no way justify their standing or lessen their sin. Nay rather it doth increase it, because thus they prohaue the word of God and defile his holy Name, and cause them to • rre that are led by them. And thus against themselves they verify the Scripture which calleth the apostasy of Antichrist and the working thereof a mystery of iniquity.

But yet further, if their Law agree in deed with the Law of God as it should, what need Mr H. coy • e so many excuses for the authority of their Lordbishops and the calling received from them, as afterward he doth? For if it agree with God's Law, it need no excuse: If it do not (which in deed is their case) no excuses will help: no fig tree leaves will cover the nakedness of such deformity: Specially now, when by the light of God's word it is so discovered, as themselves have seē it and laid it opē to the view of others: howsoever now they win • with their eyes that they might not see, and would also blyndfold others by their pleading to the contrary. Therefore will I conclude this point with their own testimony wherein they confess (as the truth is) that their pontifical whereby they make ministers is taken out of the Popes pontifical: that their ordering of Ministers is strange from the word of God: that their entrance is not by Christ but by a popish and unlawful vocation: that when the Bishops have made them Ministers, either they may tarry in their Colleges and lead the lives of loitering losels as long as they live, or else go abroad with the Bishops Bulls like to Circumcellions to preach in other men's charges where they list, or else get benefices by friendship or money or flattery where they can catch them, or to conclude, if all these fail, that they may go up and down like beggars and fall to many follyes, or else (as many have done) set up bills at Paul's or at the Royal exchaunge and in such public places, to see if they can hear of some good Masters to entertain them into service. This is their own confession touching their entrance to the Ministry, and this is the testimony which themselves have heretofore given unto the truth, though now (as you see) they labor by all means they can to obscure it: even wearying themselves in vain, whiles they would cure Babel, and lay plasters on her sore, which cannot be healed. To which end besides all that hath ben brought hitherto, yet see what more balm Mr H. bringeth now also in the conclusion of his matter: Which is thus as followeth, being the last words of his letter.

Mr H: his letter. Section, 10.

BVt you will say, which of you all have such a calling as hath ben said is prescribed by Law: I answer, that many Ministers in the land have, and all may if they will have, these substantial parts of a true calling: their gifts may be examined and approved by such as are learned and godly, upon whose judgment they may safely rely themselves i • that 〈◊〉 : they may be chosen and approved by the people that they are to be set over: they may be rightly ordained and as it were invested into their office.

But your writing affirmeth they come in by the Bishops who are the limbs of Antichrist, Whatsoever is unlawful in their callings, I will not go about to maintain: Only I will simply and plainly set down what hath moved me to seek a calling from them, and what persuadeth me to think that the calling I have received from them is not wicked and unlawful.

First, being persuaded in my conscience that the Lord had a true Church in this Realm even at the beginning of her Majesty’s reign, which being assembled out of all the parts of the Land in Parliament, did commit this authority to ordain Ministers unto the Bishops: and knowing out of the word of God that every true Church hath this power and authority to ordain Ministers: I considered with myself that though the Church offended in committin-this power and authority unto them that by the Law of God were not capable of it, yet I might without sin seek and take the Churches ordination at their hands: as I may reverence and take the benefit of the Princes power and authority which is of God, though it be committed unto and exercised by men that by the Law of God are not capable of it.

Secondly, seeing it is a thing not to be refused if a man entering into the ministry might have the approbation of all and everyone of the Ministers of the Gospel in the land: it seemeth unto me the approbation of that Bishop that is also a Minister and preacher of the Gospel cannot be deemed to be merely unlawful.

Thirdly, the authority of the Christian Magistrate (without whose liking and allowance a Minister cannot be admitted to the Ministry in peace) coming to the Bishop by Act of Parliament, I may more boldly come to him for his approbation in regard of the Law: not looking so much unto the Man, as •• garding with reverence the power of the Law and Christian Magistrate.

Answer to Section, 10.

I Am sory to see Mr H. thus weary himself in seeking balm for the healing of Babels sore, which cannot be cured. We need not ask him (as here he deviseth an objection with himself) which of them have such a calling as is prescribed by the Law: For notwithstanding their manifold breaches even of their own Law, yet we doubt not but ynow and to many of them have the calling appointed by Law: that is, are made. Deacons and Priests by a Lordbishop, according to their book taken out of the Popes pontifical, contrary to the Testament of Christ: and are also presented by the Patrones, and instituted by the Prelates, to cure of souls: whereof would to God they made not merchandise, as the Scripture speaketh. The oftener then that he mentioneth this, he doth but so much the more cast dung in their own faces.

Neither is it to be past over (but well to be observed) that himself here reckoneth up and accounteth these three to be substantial parts of a true calling to the ministry, 1. A due examination of gifts: 2. The choice and approbation of the people that they are to be set over: 3. A right ordination into their office. These three he saith are substantial parts of a true calling: Wherevpō it followeth, that none of their Ministers have the substance of a true calling, seeing they want these substātiall parts thereof: as is proved before and afterward again, and as their own estate testifieth against them to their faces. Yea M ^r H himself up his own words here importeth thus much, that divers at least of their ministers want the substance of a true calling. Els (when he answereth to his own objection) why saith he, Many Ministers in the Land have these substantial parts: and saith not, that all their Ministers have them? Many he saith, and not all. Thus to uphold some of their Ministers (if he could), he careth not to smite down others of them to the ground: and those also such, as have the same Ministry and calling with the rest, which is prescribed by Law. But compare this with that which he wrote, and see what a fair thread he hath spun for himself. Al their Ministers have not the substance of a true calling: This he insinuateth here, and in his own understanding of the substantial parts set down by himself cannot deny it if he would. Yet all their Ministers be made Priests or Deacons, or both, by the Prelates, according to their book aforesaid: This also he yielded before, neither if he would can deny it. The conclusion therefore must be this, that the Priests and Deacons so made by the Prelates according to their book (such as be all their Ministers) have not the substance of a true calling to the Ministry. This you see followeth upon his own answers: Besides that we omit to speak of their presentations, and of their inductions by the Prelates, which the Law appointeth as substantial parts of their calling when they take charge of souls. Only mark here again his contradictiō with himself, whiles he stribeth against the truth.

Now to proceed, let him tell us whom he meaneth here by the learned and godly whose examination and approbation they are to have, and on whose judgment they may safely rely in that matter. If he mean the Archdeacon or other Priests that be examiners for the Prelates (as their Law and use is): how will he prove that they are such as he saith, that is, learn • and godly? or that their examination and approbation was ever appointed by Christ, or is to be had as a substautiall part of true calling to the Ministry? or finally, that any may safely rely upon their judgment in this matter? But if he mean (as doubtless he doth) the examinatiō and approbatiō of some of the forward Preachers among them: himself knoweth, first that the Law appointeth it not: whereupon will follow by his own assertion that all the substātiall parts of a true calling to the ministry are not prescribed by Law, which yet before he labored to prove. Secondly he is not ignorant, and their constitution and practice showeth it, that although secretly (it may be) some of them are tried and approved by such as here he intendeth, yet neither is this general, and those also which have this, have notwithstanding and must have that other which law binds unto. Now if that after the Law be of Christ, why have they the other? If it be not of Christ, why receyv they it at all, or how is it true which he said ( ) before, that their Law agreeth with the Law of God, as touching the substance of a true calling to the Ministry? Thirdly, are not these forward preachers also (as well as the other) Decons and Priests, so ordained by the Prelates as aforesaid: and therefore have a Ministry never ordained by Christ, but brought in by Antichrist? And what privilege them have they herein more then the other? Or how will it be proved for them, anymore then for the other, that thus standing their examination and allowance is an ordinance of Christ, or substantial part of true calling to the Ministry? Or that any may safely rely themselves upon their judgment in this matter?

For the next likewise, that is, the choice and approbatiō of the people that they are to be set over: if he mean it generally of any people whatsoever, whether Idolaters, Atheists, Papists, or others standing subject to Antichrist, or such like: how will he ever prove that such have this power and authority of Christ, to choose the Ministers of his Gospel? Or if he mean it (as needs he must if he speak to the purpose) of such people as by the word of God be called and separated from the world, joined in covenant and fellowship of the Gospel, being true visible Churches of Christ: then also how will it ever be proved that their people in this their Church constitution (as now they stand in confusion and spiritual bondage to Antichrists Ministry, worship, ordinances, courts, and jurisdiction), are such people and Churches, having the power and liberty which Christ hath given to his Church for trying and choosing their own Ministers according to the rules of his Testament? Is it possible that they which stand in subjectiō to Antichrist, should also be the freemen of Jesus Christ? Or that the privileges of Christ's Church should belong unto and be found in the Synagogues of Antichrist? Christ and Belial cannot agree together. 2. But yet further what choice and allowāce is it that they pretend to have of the people? Is it not a secret gathering of the cōsent of some few in the town or parish? And cā this interest them to the charge of the souls of the whole town or parish, whē most of them neither give their consent nor have it asked. But it may be he will say, they dare not trust any herein but some few, or that they account them not to be godly minded. Yet dare they Minister the Sacraments to them all, and receyv them and their seed as members of the Church, and take maintenance from them as from the Church. Is this to walk uprightly before the Lord, and to go with an even foot to the truth of the Gospel, 3. But be it that all the people gave their consent: yet whom and whereto do they choose? Choose they not one that either is already, or before he can minister to them must be made, Deacon or Priest or both by a Lordbishop? who also must in that Ministry administer to them their holy things according to their book of Common prayer and other their Canons and constitutions? Now that such a choice and approbation is a substantial part of true calling, whoever can persuade or be persuaded? 4. Or doth their Law appoint and allow this choice and approbation of the people for lawful and sufficient? Who is it that knoweth not the contrary? For whether it be had, or not, the Law requireth and they must have their ministry from the Prelates, and when they take cure of souls, the Patrones presentation, and the Prelates induction into the benefice. And this only is that which standeth for sufficient in their▪ Law and constitution. Hence therefore again appeareth even by his own assertion (contrary to that which before he would have proved) that the Law appointeth not the substance of a true calling to the Ministry, neither agreeth with the Law▪ of God therein: forasmuch as not only it appointeth not the people's choice (which God's word requireth) but instead thereof enjoineth presentatiō by a Patron (be he Papist, Atheist, or whatsoever) and induction by a Lordbishop: which God never commanded, but was and is retained from the Popes Canons, custom, and pontifical. 5. Moreover, if the people's choice and approbation be the true choice and calling (as here he granteth): why then do they take that other of the Patrones and Prelates, never appointed by Christ, but forged by Antichrist? Is it because they would have all men know, that in their constitution the man of sin is exalted above God and his holy ordinances? Or because they would have it seen of all, that they set their thresholds by God's thresholds, that they may defile his Name? Will they never learn, that Christ and Antichrist, light and darkness, cannot have fellowship and concord together? To end this point then, seeing the people's choice (by his own confession) is a substantial part of true calling to the Ministry (and this is to be understood of such people only as be the true visible Churches of Christ, and their people in their estate cannot by the word of God be accounted such, but in deed to stand in spiritiall slavery to Antichrist) it is evident they neither have, nor as they stand can have, the substance of a true calling to the Ministry of the Gospel of Christ.

Towching the last substantial part he assigneth, which is a right ordination into their office: if he mean of that which is had from the Prelates (which only the Law appointeth) how will he prove it to be a substantial part of true calling to the Ministry? Specially, it being no ordinance of Christ but part of Antichrists apostasy, as hath ben showed before: and seeing also the power of ordination is such as by the Law of God the Prelates are not capable thereof: as himself here granteth and affirmeth in plain words. If he mean of some other besides to be had among them (not from the Prelates, but) from some of their forward Preachers: then first he is to mind that here again he crosseth himself, beause making this a substantial part of true calling, and the Law not appointing it (as it doth not), it follows hereupon that the Law prescribeth not the substance of a true calling to the Ministry: Which before he affirmed. 2. Again, if this be so, what becometh of all the Ministers in the Land that have not this other ordination, but that only of the Prelates and Priests present as the Law appointeth, neither have the choice of the people, nor examination and allowance of the Learned and godly he speaketh of? All such by his own account have not the substance of a true calling: and therefore cannot be true Ministers: for these three he saith are substantial parts thereof. Now in the Land there be an hundred of these for one of the other. Is not their Ministry (think you) well holy up by this means? 3. Nay and what one of them all that pretend to have this other, dare stand forth before their LOrds the Prelates, and avow • h their Ministry by virtue thereof? When they come before them, they can show their letters of Orders received from them: howsoever before their followers (to mislead them) they color the matter otherwise. 4. Furthermore, have not these forward Preachers themselves received their Ministry from the Prelates and retain it still unto this day? How then can a right ordination possibly be had from such? Who can bring a clean thing out of filthiness? Is it possible that a lawful ordination should be had from the Ministers and apostasy of Antichrist? Either is this utterly to leave and forsake (which we ought) or is it not rather still to cleave unto and retain (which under pain of damnation we may not) the Ministry and abominations of Antichrist that son of perdition?

It remaineth then, that their calling to the Ministry being examined by these particulars, which Mr H. himself hath here assigned to be substātiall parts of a true calling: they neither have, neither whiles they thus stand, cā have, a true calling to the Ministry of the Gospel. Thus well hath he reasoned for their calling, and answered the obiectiō framed by himself.

Now in his writing there followeth another objection, with his answer thereunto: Whereyn he pleadeth again with as ill success as before. The objection is this, that it is affirmed they come in by the Bishops, who are the limbs of Antichrist. The objection surely is of weight, and had need be soundly answered. For if the Prelates be the limbs of Antichrist, and they also come into their Ministry by them, it cannot be avoided but their Ministry (by virtue whereof they deal with the holy things of God, and work upon men's consciences) is Antichristian: and therefore not to be received or joined unto: Which is the thing that was to be proved. What is it then that he saith hereunto? Doth he deny that the Prelates be limbs of Antichrist, and prove the contrary by the Scripture? No in deed: but he leaveth them as he found them, the limbs of Antichrist: and seemeth so astonished partly at the truth on the one hand, partly with the unlawfulness of their office on the other as notwithstanding they are thus deeply charged, yet he denies not the charge but rather yields unto it, saying, that whatsoever is unlawful in their callings he will not go about to maintain: Yea, that by Law of God they are not capable of that which is committed unto them by the Parliament. Where besides that he leaveth them without defense against so weighty an accusation, he doth himself also charge them with breach of God's Law and unlawfulness in their callings: and so yields us the cause. The Prelates and his fellow Priests will not thank him for this. And sure if any way it could have ben done, now was it altogether needful to have convinced by evidence of Scripture, both that the Prelates are not the limbs of Antichrist, and that their offices and callings are lawful. But the truth is mighty, and will prevail against all that withstand it, •• ll they, will they.

Well then, leaving thus the Prelates to be limbs of Antichrist, what saith he to the other, which is, that the Ministers of the land come into their Ministry by the Prelates? Doth he deny this? No, but granteth it also, as needs he must. For such is their constitution and practice: Besides that if any standing Ministers of these assemblies should enter otherwise, they could not but be intruders and hypocrites. Intruders, because they should thrust themselves into their Ministry either by no calling, or by other then is received and allowed in their Church: Hypocrites, because ministering in and to these assemblies they should seem unto men to do it by virtue of such calling as is appointed by Law of their Church, when in deed it were otherwise. It cannot be denied then but they do and must come in by the Prelates, who are limbs of Antichrist. Now what followeth hereupon, let themselves and all that partake with them well consider and repent, whiles it is called To day.

But saith Mr H. nothing in this point at all? Yes: though he leave the Prelates and other Priests to shift for themselves yet for himself he takes a little pains: saying, he will simply and plainly set down what moved him to seek a calling from the Prelates, and what persuadeth him to think the calling he received from them is not wicked and unlawful. Well: but what if the other Ministers of the Land (who take themselves to have as a good a calling as he, yet) were not moved neither are persuaded thereunto by these reasons whereupon he rest • th? what now will he, and what must we account of their Ministry by this reckoning? Again, what if the reasons he alledgeth for himself be not of weight in this case so to move and persuade either him or any other? How then will he have us esteem of his calling and Ministry? Let us therefore examine his reasons. But first mark that he saith, he sought a calling from the Prelates and received it. He was not thē sought spied out, and called by a Church (as is the ordinance of Christ) but himself, he saith, sought to be called by the Prelates, and received his calling from them. Which manner of calling seeing it is such as God never ordained, it therefore neither might be received of him, neither may be joined unto by any other. But let us see what moved him hereunto.

FIrst (saith Mr H.) being persuaded in my conscience that the Lord had a true Church in this Realm even at the beginning of her Majesty’s reign, which being assembled out of all parts of the Land in Parliament did commit this authority to ordain Ministers unto the Bishops: and knowing out of the word of GOD that every true Church hath this power and authority to ordain Ministers: I considered with myself, that though the Church offended in committing this power unto them that by the Law of God were not capable of it, yet I might without sin seek and take the Churches ordination at their hands: as I may reverence and take the benefit of the Princes power and authority which is of God, though it be committed unto and exercised by men that by the Law of God are not capable of it.

THis is Mr H. his first and chief reason. Wherein (as also in the rest following) let this be observed generally, that although in the beginning of his letter he promised nothing should be brought to persuade, but the word of GOd, yet now instead thereof he setteth before us the persuasions of his conscience (Which is a thing very usual among them): as if they were either divine oracles, or as foroible to persuade as they. Yea, here he seemeth to prefer his persuasions before God's oracles: (Which if he had not done, I would not thus have noted it). For confessing on the one hand, that he knoweth out of the word of God that every true Church hath this power and authority to ordain Ministers (and consequently that it is God's ordinance to have it in and from a true Church, as he hath appointed): yet on the other hand he professeth, that the Parliament committing this power unto such as by the Law of God are not capable of it, to wit, to the Prelates (and so offending therein), he notwithstanding upon his persuasion sought and took ordination from the Prelates hands. Now what was this else, but to regard his own persuasion more then the word of God? Specially, when he joineth withal, that he thought he might so do without sin. Sure, this is strange divinity. The Scripture teacheth, that we may not be partakers of other men's sins: And, that the transgression of God's Law is sin. He notwithstanding thought that he might partake with others in the breach of God's ordinance, and yet not sin. I hope he is otherwise minded since, and so will be every day more and more. In the mean time it is clear, that though these very things which he would seem to rest upon were all granted him, yet they make altogether against him: and so this first reason of his is found in this case to be of no weight. Yet before we proceed to the rest, it will not be amiss for more evidence of the truth more fully to consider the particulars here set down.

1 And first where he saith he is persuaded the Lord had a true Church in this Realm at the beginning of her Majestyes reign &c. it would be known whether he speak of invisible or of a visible Church of God. If he speak of invisible, he speaketh not to the point in question: besides that they could not be counted an invisible Church, and yet be known to be assembled together in Parliament. If he speak of a visible Church (as he must if he will speak to the purpose, and as it seemeth he meaneth because he saith they were then assembled together) then how doth he prove this to be so? In deed we deny not but God had his flock and Church even a true visible Church in this Land at the beginning of her Majestyes reign: For we have heard and read that in Queen Mary's days there was here a Congregation of faithful people separated from the rest of the Land and gathered into fellowship together to serve the LORD according to his word, and to keep themselves pure from the abominations of Antichrist: That this Congregation also choose them Ministers, Elders, and Deacons, to instruct guide and serve them in the Lord: and that they had their holy meetings, and showed notable testimonies of their faith and love. So long then as they kept communiō in this way, we deny not but they were a true visible Church: though (it may be) in some defects through want of further light and instruction. The like we think also of our countrymen that were then at Frankford, Geneva, and other where beyond seas. But when Queen Mary died, and Queen Elizabeth (whom God long preserve) came to the Crown, then the Mass and some other superstitions of popery being abolished, against which these Congregations had witnessed the truth in much affliction, they hereupon dissolved, and the several members scattered themselves to their parishes here and there throughout the Land: commingling themselves in confusion with the rest of the land that were Idolaters and repented not: and submitting their souls to the Prelates and to the Ministry received from and executed under them: as also to their courts, canons, excommunications, and other Antichristian jurisdiction retained in the Land: And so have continued in apostasy from the way of Christ unto this day. Now these Congregations being thus dissolved, and the members there of thus standing: they were not now any longer true visible Churches in the order of Christ, but fallen into confusion with the world and into spiritual bondage to the Prelates and other Clergy the limbs of Antichrist. So as from hence for the point in hand M ^r H. can derive no help for himself.

But be it that they had remained still visible Churches in true constitution, and had assembled together and committed this authority of ordination to the Prelates: Yet this being not warrantable by the word of God, it had bound no man's conscience, neither ben sufficient warrant for any to partake in their sins. For the sinful actions of the Church do not bind or warrant us anymore, then the sinful actions of the world: Neither can all Churches or Nations under heavē make that lawful, which God by his word maketh unlawful. Though all the people of Israel (being the true Church of God) enjoin and commit unto Aaron to make a molten calf to go before them: Yet was not Aaron therefore bound or warranted thereunto, but sinned in so doing: as they also did that took part thereyn. Agayne (for example sake) let us suppose that which in deed was not, to wit, that Moses and Aaron and all that were famous in the Congregatiō, yea that the whole Cōgregation of Israel (being the true Church) should have committed to Corah, Dathan, Abiram, and their company, power to take censers and burn incense thereyn before the LOrd: yet they being not capable of that power by the Law of GOD, neither might have taken it, neither might any other have communicated with them thereyn: but all that would not perish in their sin should have departed from them and their tents. When Achaz King of Judah appointed and Altar to be made after the fashion of the altar of Damascus (though the disciples and people of God which at that time were in Judah should have consented thereyn, and committed power to Vryah and the other Priests to offer upon it burnt offerings and peace offerings, and that to no other but the true God): Yet should not • riah or any other therefore either have done it or partaken thereyn. When Jeroboam King of Israeel toke counsel with his Princes and people, and made Priests of the lawest of the people which were not of the sons of Levi (and therefore not capable of the Priests office) though the ten tribes, having ben til this time the Church and people of God, consented thereunto: Yet did not this therefore bind or warrant any of them either to receyv that office, or to join unto them in the worship of God. To come nearer our own days, let us suppose that which himself will think is as likely if not more thē that he alledgeth, to wi • , that in this Land was a true Church at the end of King Edwards days, which being assembled out of all parts of the Lād in Parliament in the beginning of Q: Mary's reign, did commit this power and authority of ordination to the Prelates (whereof by the Law of God they were not capable): Yet will not M ^r H. say, but it was unlawful notwithstanding for any to seek or receive ordination from then. Otherwise what impiety is there that by this means might not be made at least some what tolerable: as may appear by the examples and instāces before mentioned and infinite other that might be alleged? The same Parliament whereof he speaketh, authorising the book of common prayer did thereyn (he knoweth) commit power and authority unto weomē in cases of necessity to baptize (whereof by the Law of God they are altogether incapable): will he therefore say, it is lawful either for women to administer Baptism, or for any to yield their children to be baptized of them: because they may reverence and take benefit of the Princes power and authority which is of God, though it be committed unto and exercised by such as by the Law of God are not capable of it? Many mo particulars might be alleged of like nature both out of the Scriptures and Laws of this and other Nations: but for the matter in hand the former allegations may suffice.

2. Next where Mr H. saith, that at the beginning of her Majesty’s reign the Parliament committed this authority to ordain Ministers to the Bishops: he mistaketh the matter, if he think that then first they received it. For the authority of ordination was not then first committed unto the Prelates, but continued to them from former times: and ratified unto them both at that time and afterward again in the eyght year of her Highnes reign, as may appear by the statu • es then enacted. Which it seemeth the Prelates and Priests of the Lād desired, because their offices and authority being called into question, they were not able to bring warrant for them out of the Law of God, and therefore got what strength they could from the Law of Man. The truth then is, that not at the beginning of her Majestyes reign, but hundreds of years before her Majesty was borne, the Prelates had this power of ordination in their hands as much as now they have. For who knoweth not that both their offices and callings and this their authority of ordination is part of the apostasy of the Man of sin? even part of those abominations wherewith the golden cup of the whore of Babylon is full, and wherewith she hath long syn • e made drunken the nations of the earth, and this of England among the rest? Many of which abominations we confess have ben swept out of this Land both in the time of King Henry the eyght, and of King Edward the sixth, and of Elizabeth our dread Sovereign: For which we praise God. Yet notwithstanding (to speak as the truth is) many also of those abominations of Babylō are remaining in the Lād, from which it was never purged unto this day: Of which sort are the offices, callings, administration, and maintenance, both of the Prelacy and other clergy yet retained in the Land, from the hyest Prelate to the lowest Priest, together with their book worship, canons, compulsion and confusion of all sorts of people whatsoever to be members of their Church and such like which were long to relate in particular.

So then if Mr H. would have simply and plainly showed unto us the original of this power and authority in the Prelates, he should have led us, not to the beginning of her Majesty’s reign (as if it had then begun) but to the apostasy of the man of sin: from whence it first sprang and spread abroad into this and other Nations of the earth, many ages before her Highnes reign or birth. Neither hath it hitherto ben abolished out of this land, as it ought: but being found here at the beginning of her Majesty’s reign, was left remaining still, and is not suppressed but retained evē unto this day. Wherevpō is come to pass, that the Prelates and Priests retaining still their calling and authority, have by the just judgment of God showed themselves to be nothing behind the Canaanites, Hivites, Jebusites, and other inhabitants of the Nations whom God commanded Israel to drive out before them, and they notwithstanding let them still remain among them: that is, they are become pricks in our eyes and thorns in our sides, vexing all such as fear God in the Land: and it is to be feared (if God's mercy be not the greater) will be a snare and destruction to the Land, as already they are to the souls and consciences of the people therein.

The Lord stir up the royal heart of her Majesty, that she may discern their iniquity and abolish their offices and callings out of the Land, and make them desolate and naked, eating their flesh, even their revennewes and poffessions, by converting them to her own civil uses and the weal public of the Land. Thesame God, the King of Kings, work it also in the hearts of the other Princes and Magistrates of the world, that they may do likewise within their Dominions: that so the most wicked Hierarchy and religion of Antichrist may be utterly consumed from of the earth, and the Gospel of Jesus Christ may have free passage and be glorified among all nations to the ends of the world: as the Scripture hath said shall come to pass. Rev. 17. 16. and 18. 20. 21. and 14. 6. 7. 8. and 21. 15. 24. 26. with 2 Thes. 2. 8. and 3. 1. Mat. 24. 14.

3 Thirdly where Mr H. saith, he knew out of the word of God that every true Church of GOD hath the power and authority to ordain Ministers, and that the Prelates by the Law of God are not capable of it, and yet that he sought and took ordination of the Prelates: this is so far from being any defense unto him in this case, as it doth rather manifest his sin to be the greater and far more grievous: inasmuch as hereby it seemeth he took ordination of the Prelates, against the knowledge which he had out of the word of God to the contrary.

4. Fourthly let it be observed, that here he saith the Parliament offended in committing the power and authority of ordination to the Prelates, that by the Law of God are not capable of it: and yet before he affirmed, that their Law agreeth with the Law of GOD as touching the substance of a true calling to the Ministry, of which he made right ordination to be a part. Thus he both contradicteth himself, and again yieldeth the cause. For if they offended against the Law of God in committing this power to the Prelates (as he directly affirmeth) and there is no other Ministry had and all •• ed in the Land but from the Prelates (as there is not): hence it must needs follow, that their calling and Ministry is unlawful, and neither to be received nor joined unto.

5. Fifthly, where he calleth the ordination taken from the Prelates, the Churches ordination received at their hands: and yet before said, the Church hath power to ordain, but the Prelates by the Law of God are not capable of it: here again he forgetteth and contradicteth himself.

6. Finally, it may be observed that in the shutting up of this reason he speaketh of the Princes power and authority committed to men that by the Law of God are not capable of it, when as before in the former part of the reason he had spoken of the Churches power and authority committed to such as by the Law of God are not capable of it. Thus he keepeth not to the point in question: but speaking of ordination of Ministers, one while he carrieth us to the Churches power and authority committed to men not capable thereof, another while to the Princes power, so likewise committed: As if the power and authority of Princes and of the Church were all one and not distinct in the ordinance and appointment of God: or as if whatsoever may be done in the one, were also to be admitted in the other. What strange consequences would follow hereupon, let himself consider. And hitherto of the insufficiency of his first reason. Now let us see if there be anymore wayght in his second: which is as followeth.

SEcondly ( saith M ^r H. ) seeing it is not to be refused, if a man entering into the Ministry might have the approbation of all and everyone of the Ministers of the Gospel in the land: it seemeth unto me the approbation of that Bishop that is also a Minister and preacher of the Gospel cannot be deemed to be merely unlawful.

1. BVt what if the Bishops and Ministers he speaketh of be not the Bishops and Ministers of Christ, but of Antichrist? not in a true, but in a false Ministry? not according to Christ's Gospel, but Antichrists apostasy? not servants of Jesus Christ the only LOrd and head of his Church, but Lord's themselves over the Ministers and people under them? Will it not then seem to Mr H. that the ordination received from them cannot otherwise be deemed but merely unlawful? But such have they ben proved to be both in this and other writings heretofore: to which it shall suffice to refer you and him touching this matter. Or if for ani prejudice against us he will not hear this of us, let him yet hear and consider what themselves have written and professed heretofore in this behalf. And let the controversy in this point be debated between him and M ^r Travers, M ^r Cartwright, M ^r Fenner, M ^r Chaderton, and all other that have sought Reformation.

M ^r Travers in his book against D. Bridges proveth by divers good and sufficient reasons, that their Bishops are neither Pastors nor Teachers. And what ordinari Ministry of the Gospel then do they execute? As for extraordinary, the Prelates were not known, when they were in the world: besides that they are as unlike them as darkness is to light.

M ^r Cartwright, striking at the chief and strength of their Ministry, that is, at the Archbishops and Archdeacons, under whom the other Bishops and Ministers execute their offices, proveth that their functions are not in the word of God, but of the earth, new devised ministeryes, and such as cā do no good Yea that the Archbishops office is the neck of the popish Hierarchy, come out of the bottomless pit of hell.

M ^r Fenner hath published, that if St Paul were now in England, and no greater man then he was made by Christ, he might not be equal with these Bishops: For they are spiritual Lord's, he was never so: they might send for him by a pursevant, lay him in the Counter or command him to the Fleet, so could not Paul do the least Minister of the Gospel. Again he saith, speaking of their offices, Our kind of Bishops, the Commissaryes, the Archdeacons and such like, we account them no natural members of the body of Christ's Church because they are of human addition, not borne with her, nor grown up with her from the cradle.

M ^r Chaderton writeth that the callings of Archbishops, Bishops, Archdeacons, Deacons, Chancelors, and all such be rather members and parts of the whore and strumpet of Rome, then of the pure virgin and spouse of the immaculate Lamb. And that they have no title nor interest in the Church as public members, but by the length of their unlawful swords keep out lawful members of the body.

Finally, all the seekers of Reformation have in the Admonition to the Parliament professed, that the Names and offices of Archbishops, Archdeacons, Lordbishops, &c. are together with their government drawn out of the Popes shop, Antichristian, devilish, and contrary to the Scriptures: That the Parsons, Vicars, Parish priests, Stypendaryes &c. be birds of the same fether: And in a word (as hath ben noted before) that they have an Antichristian Hierarchy and popish ordering of Ministers strange from the word of God and the use of all well reformed Churches in the world.

Thus have they thought, and thus have they publisshed heretofore. Let M ^r H. therefore dispute the controversy with them. And if he or any other cannot with pacyence hear the truth of us, let them yet be content to hear and take it in good part at the hands of these men of whom they have no such prejudice. And then see whether it have or can have so much as any color of truth; that the Prelates should be Ministers of the Gospel: or that ordination may be received from them, who are not members (much less officers) of the body of Christ's Church: these men themselves being witnesses. (Not to speak here of the testimony of former times: For which see the histories of John Wickleff, William Swinderby, the Lord Cobham, John Claydon etc.)

2. Secondly, let it hereupon again be noted, how wavering and unstable these men are in all their ways: as if IEsus Christ were Yea and Nay, and not one and the same yesterday, today, and forever. Heretofore they published that the Prelates were not Pastors not Teachers, nor members of the body of CHRIST'S CHURCH: but that their offices callings and government were Antichristian, devilish, and contrary to the Scriptures. But now behold, they account the PRELATES to be MINISTERS of the GOSPELL. Is it not piteous to see them thus halt between two opinions: and to use such lightness in the matmatters of God, as that their word should thus be Yea and Nay, and themselves like reeds shaken with every wynd and clouds carried about with every tempest? Let them take heed least whiles thus they dally with the Lord, he take them in their own crafty • es and bring upon them that which is written, The evil men and deceivers shall wax worse and worse, deceyving and being deceyved.

3. Thirdly, see here again how they take for granted that which they should prove: to wete, that the Prelates are Ministers of the Gospel. For this is the point in controversy: they being charged not only not to be such, but to be limbs of Antichrist, standing in apostasy from the way and Gospel of Christ: yea adversaries against and exalted above the Lord and his holy ordinances.

4. Fourthly, if they were true Ministers, yet it were an endless work (and without all rule or example in the Scripture) for a man entering into the Ministry to seek the approbation of all and everyone of the Ministers of an whole land. And yet if this were to be had, it would make the more against Mr H. who would only seek for the approbation of someone (as here he reasonath) d pass by all the rest of the Land, who notwithstanding by this means should have as much interest therein as the other.

5 Lastly, it is to be minded here, how he turneth away from the question and matter in hand: telling us of approbation, when he should speak of ordination. 〈◊〉 • rdination carry with it also an approbation of partly 〈…〉 , yet every approbation is not ordination: as Mr H. 〈…〉 very well. And hitherto of his second 〈…〉 of it. Now followeth his third and last: 〈…〉 there be anymore strength then in the former. The 〈…〉 fare these:

Thirdly ( saith Mr. H. ) the authority of the Christian Magistrate (without whose liking and allowa • ce a Minister cannot be admitted to the 〈◊〉 in peace) coming to the Bishop by Act of Parliament, I may more boldly come to him for his approbation in regard of the Law: not looking so much unto the Man, as regarding with reverence the power of the Law and Christian Magistrate.

THis is Mr H. his third and last reason (as also the last words of his letter that came to my hands): For answer whereof let it be remembered, how before in his first reason he confessed (as the truth is) that the P •• lates by the Law of God are not capable of this power and authority to ordain Ministers, which is committed unto them by Act of Parliament: Yet notwithstanding here he saith, that in regard of the Law and Christian Magistrate he may more boldly come to the Prelates for it. As if the authority of Man could make that lawful, which God hath made unlawful. What else is this, but to advaunce Mans Law above God's, and to exalt flesh and blood above the Lord himself: who is God over all blessed for ever, Amen. Straunge doubtless is that Ministry and fearful is that standing, which cannot otherwise be upholden then by making God (by whom Princes reign) to stoop unto Man, whose breath is in his nostrils. The Prophets, Apostles, and Christ himself have taught us otherwise, that all flesh even Kings and Princes as well as others ought to fear and tremble before the great God of heave and earth, that all they are cursed which do err from his • ommaundements, and that the nation and Kingdom which will not serve him, shall perish and be utterly destroyed. Therefore should Mr H. either have showed this Law and ordinance of the Magistrates to be agreeable to the Law and commandment of God (which he doth not): or finding it otherwise as himself confesseth it to be, he should with the Apostles have said and showed in his practice, that we ought rather to obey God then men. Otherwise if we were to receive whatsoever religion or whatsoever thing in religion is ordained by the Law and Magistrate: what were this else, but to make thery State and kingdom such an Idol as was Nebuchadnezzar's golden image and to exalt earthly princes above the heavenly King and to annihilate the Testament of Jesus Christ confirmed in that this precious blood?

If he except and 〈◊〉 to help himself by this, that he speaheth here of Christian Magistrates only, and not of Magistrates in general, he is deceyved. For the power and nature of Magistracy (in whomsoever it be whether Christian or Heathen) is one and the same: even the ordinance of God, appointed for the punishing of them that do evil, and for the defense and comfort of them that do well. So that although a Christian do and cannot but differ from an Heathē as towthing the faith and religion they profess: yet as touching the nature and authority of Magistracy they differ not. Neither hath the one of them anymore power then the other, in religion to erect any other faith, Ministry, worship, or constitution of a Church, then God himself who is King of Kings hath ordained: Or if they do, we are not bound to obey either of them thereyn: but always to remember that we must yield obedience to Magistrates (whether Christian or Heathen) only in the Lord. and never against the LOrd, Constantine the Emperor had no greater nor other power and authority of Magistracy when he became a Christian, then he had before when he was an Heathen: Neither might he now anymore thē before add to, diminish, or alter the Laws and ordinances of IEsus Christ. The same may be said of all others likewise. For the receyving and profession of the faith of Christ giveth not to Princes and Rulers any power to refuse change or break his Laws and ordinances, which he as Lord and head of his Church hath commanded to be received therein: but it rather byndeth them so much the more, both themselves in their own persons to obey and by their authority to command and draw their subjects also to yield obedience to the Lord Jesus in his own ordinance, and no other.

Read the histories of the Kings of Judah professing the faith of God: and see if their authority of Magistracy gave them power any way to change the religion and worship of God appointed by him for his Church at that time: And whether both they and their people were not bound to submit unto it, and no other. Insomuch as when any of them attempted or did otherwise, they were sharply reproved and grievously punished from the Lord. And contrarily, when they obeyed the voice of the Lord and followed his Laws and commandments given by Moses, then did they and their kingdoms prosper through the blessing of God. The same is to be brought and said of Christian Princes and Magistrates at this day: Yea rather more of these then of the other, inasmuch as Christ IEsus the Apostle and high Priest of our profession hath ben faithful to him that appointed him, even as was Moses in all his house: and being the Son is covnted worthy of more honor the Moses the servant. Neither is it or can be any disparagement hindrance or dishonor to Princes and Potentates for themselves and their people to be subject to the Son of God and his ordinances, who is King of kings and Lord of Lord's, set at the right hand of God the Father, having all power given him in heavē and in earth: But it is and will be their greatest honor and benefit both in this life and in that which is to come: even as their disobedience is and will be the contrary: as it is writ̄, And now ô Kings be wise, receyv instruction ye Judges of the earth: Serve the Lord in fear, and rejoice in trembling: Kiss the Son, least he be angry and ye perish in the way when his wrath shall burn but a little: Blessed are all that trust in him.

Thus have we seen the weakness likewise of this last reason alleged by Mr H. for defense of his seeking and taking ordination at the Prelates hands. By discussing whereof appeareth also, that who so will minister in the Church the holy things of GOD, must be careful to have such entrance and calling thereto as he hath appointed in his word: And that otherwise to do, though it were upon the commandment and appointment of all the Princes of the earth, cannot but be sin against the Lord, who hath said, Whatsoever I command you take heed you do it, thou shalt put nothing thereto nor take ought therefrom: And contrary to that strait charge of the Apostle to Timothy and all Ministers of the Gospel (towthing the Laws and ordinances given by Christ to his Church) saying, I charge thee in the sight of God who quickeneth all things, and before Jesus Christ which under Pontius Pilate witnessed a good confession, that thou keep this commandment without spot and unblameable, until the appearing of our Lord IEsus Christ: Which in due time he will show that is blessed and Prince only, the King of Kings and Lord of Lord's.

And here now would we end this writing, but that it is needful in a word to point at some other particulars mentioned by Mr H. in this last reason.

1 One is, that speaking of the ordination he took from the Prelates, he saith here he looked not so much unto the Man as to the Law: And yet in his second reason before would have us believe, he looked to the Man, that is, to the Bishop as being a Minister and preacher of the Gospel, as there he alledgeth. Thus still he forgetteth himself.

2. Another is, that having before in his first reason confessed that the Prelates by the Law of GOD are not capable of this power to ordain Ministers which is committed unto them by Act of Parliament, yet here he saith he came unto them for it, regarding with reverence the Law and Christian Magistrate. Now how will he ever persuade this, that he could regard with reverence the Law and Christian Magistrate, when by his own confession it seemeth he regard not with reverence the Law of GOD and Christ himself? The due reverence and obedience of the Magistrate doth and cannot but depend upon the reverence and obedience of God by whom Princes reign, and for whom they are to be obeyed, not for wrath only but for conscience sake. Where this therefore is wanting, how can the other rightly be had that dependeth upon it? But of this enough hath ben said already. Only mark still his forgetfulness and contradiction of himself.

3. Thirdly, where he granteth, the Prelates have their power and authority by Act of Parliament (Yea such power and authority as by the Law of God they are not capable of ): it may appear that themselves see this Prelacy and authority thereof to be no ordinance of Jesus Christ, but an human treature, the ordinance and constitution of Man. Let them therefore as long as they will plead for it, and for their Ministry received from and executed under it: Yet in the end will be verified of it, as of all other the inventions of men in God's worship, that which Christ hath long since foretold concerning them all saying, Alplanting which my heavenly Father hath not planted, shall be rooted up.

4. Finally, where he saith that without the Magistrates liking and allowance they cannot be admitted to the Ministry in peace; he now at length plainly bewrayeth what it is indeed that moveth them to receyv and join unto another Ministry and worship then the Lord Jesus hath ordained, and so to stand in transgression against him and his holy ordinances: even the same thing, that moved the 〈◊〉 teachers to 〈◊〉 circumcision among the Gentiles that had received the Gospel, which the Apostle saith was, only because they would not suffer persecution for the cross Christ: but would rather have the peace of the world though with brea • h of Christ's ordinance, then the afflictions of the Gospel by yielding obedience thereunto against the liking and allowā • e of men Moses was otherwise minded, who choose rather to bear the rebuke of Christ and to suffer adversity with the people of God, then to enjoy the treasures of Egypt or pleasures of sin for a season: And the Apostles likewise, who refusing to obey the rulers of Jerusalem that commanded them not to preach in the Name of Jesus, and being therefore beat and • courged, yet were glad and rejoiced that they were counted worthy to suffer rebuke for his Name: Yea and Christ himself, who being Prince of our salvation was consecrate through afflictions: and requireth likewise of all that will be followers of him, saying, Whosoever will follow me, let him forshake himself and take up his cross and follow me. And thus have the servants of GOD through his grace and power ben minded and walked in all ages: howsoever these men now would seem to have found a nearer and more easy way to the Kingdom of heaven. But let them not deceyv themselves: Whatsoever they do or may think to the contrary, certain it is as Christ hath said, that the gate is strait and the way narrow that leadeth unto life, and few there be that find it.

Yet do we not deny neither, but it is to be accounted an happy benefit and greatly to be desired, that the Church and people of God may have rest and be suffered to lead a godly life in peace and quyetnes: keeping the faith, order, commandments and statutes which our Lord Jesus hath given and appointed to his Church. But if this cannot be had in peace without persecution, yet must we not therefore refuse or turn from the way and commandment of Christ, but set our feet therein notwithstanding, and always be ready to walk through the midst of afflictions with joy in the holy Ghost, by the grace and assistance of Christ our Lord: Knowing that if we suffer with him, we shall also reign with him. For the momentane lightness of our affliction causeth unto us a far most excellent eternal weight of glory, while we look not on the things which are seen, but on the things which are not seen: for the things which are seen be tēporary, but the things which are not seen be eternal. 2 Cor. 4. 17. 18.