The first Reason.

• ALl are bound in the worship of God to hear and com­municate onely with that Ministerie which Christ hath given, and set in his Church, for that work.
• But the present Ministerie of the Church-assem­blies of England is not that which Christ hath given, and set in his Church, for the work of his Ministery.
• Therfore it is not lawful for any in the worship of God to hear or communicate with the present Ministery of the Church-assem­blyes of England.

The proof and declaration of this Reason, in the several parts thereof.

THe Proposition or first part of the Reason is evident and certayn: 1. Because Christ hath given his Mi­nisterie to his Church, as a fruit and confirmation of his ascension into heaven, whose gift therfore cannot therin be refused without denying or derogating from the truth and benefit of that his ascension. Ephe. 4.8,—12. with Ps. 68.18. 1 Cor. 12.4. Rev. 1.13.16.17.18.20.

2. Because he hath set his Ministerie in his Church, as Lord and King therof, whose appointment therefore [Page 2] may not be altered or disobeyed. 1 Cor. 12.5.28. with Heb. 3.5.6. & 9.10.11. Mal. 1.6. Luk. 6.46. and 19.27. Col. 4.17. 1 Thess. 5.12. Rev. 1.5.13.16. & 22.18.19.

3. Because he buildeth and worketh by and in his owne Ministerie, as God, who is gracious and powerful, working all in all, to whom therfore in his wor­ship all submission and obedience is to be yeelded in his own Ministerie onely, and in no other whatsoever. 1. Cor. 12.6.28. with Heb. 3.3.4. 1 Thess. 4.8. 1 Tim. 3.1,—15. Rev. 1.8.16.20. and 2.1. & 3.1.14.

4. Because to his owne Ministerie onely, he calleth his people and promiseth his presence and blessing: so as in rejecting it & admitting another, men do (as much as in them lyeth) reject and refuse his blessed presence, and deny the obedience which they ow vnto him. Mat. 28.20. Luk. 10.16. Ioh. 13.20. 1 Tim. 3.1.15. & 6.3.4.5.13.14. Rev. 2.1. and 3.1. with Lev. 26.11.12.15.16. Deut. 33.10.11. Isa. 62.6.7.8. Ier. 3.15. Zach. 14.20.21. 2 Thes. 2.3.4.10.15.16.17. Rev. 22.18.19.20.

THe Assumption or latter part of the Reason, is pro­ved thus:

The Ministerie which Christ hath given and set in his Church, is of Apostles, Prophets, Evangelists, Pastors, and Teachers, spoken of Ephes. 4.11.12.

But the present Ministerie of the Church of England is none of those, spoken of Ephe. 4.11.12.

Therfore it is not the Ministerie which Christ hath given and set in his Church.

The Proposition is playn and vndenyable. The Assumption is shewed thus:

[Page 3]The present Ministery of the Church of Engl. is of Prelates, Priests, and Deacons:

But neyther the Prelates, Priests, nor Deacons of that Church be Apostles, Prophets, Evangelists, Pastors or Teachers, spoken of Ephe. 4.11.12.

Therfore the present Ministery of that Church is none of those, spoken of Ephe. 4.11.12.

The Proposition is manifest by their Law, & constitu­tion. The Law of that Church establisheth not nor admit­teth any other Ministery, but that of their Prelacy Priest­hood and Deaconry, received among themselves or from the Papists. Their constitution is such, as al the Ministers of that Church must be Priests or Deacons. And these also eyther in a superiour degree, as the Prelates, the Lordbi­shops, Archbs, Suffraganes, &c. or in an inferiour, as the Parsons, Vicars, Stipendaries, Chapleynes, &c.

The Assumption is thus proved:

And first concerning the three first spoken of Ephe. 4.11.

The offices of the Apostles, Prophets, and Evangelists, were extraordinary & the chiefest appointed by christ, for special imploymēt, in laying the foundatiō of the christiā church & religiō through the world, preaching the Gos­pel every where, erecting the kingdom of God in al nati­ons, opening & foretelling the things revealed vnto them by the holy Ghost, planting the Primitive Churches, and setling them in the faith and ordinance of Iesus Christ which should continue to the end of the world, &c.

But such are not the offices of the Prelates, Priests, or Deacons of the Church of England.

[Page 4]Therfore they are not the Apostles, Prophets, or Evan­gelists, spoken of Ephe. 4.11.

More particularly:

The Apostles spoken of Ephe. 4.11. were such, as every one of them had & were to have these properties, That with their eyes they had seen the L. Iesus, 1 Ioh. 1.1. 1 Cor. 9.1. and 15.7.8.9. Act. 10.39.40.41. That by him imme­diately they were appointed to that office, Mat. 28.18.19. Act. 1.2.24 25.26. with Prov. 16.33. Gal. 1.1. That of him (and not of man) they received the doctrine and commandements which they delivered to the Churches, Mat. 28.20. Act. 1.2. & 4.13. Gal. 1.12. & 2.6. &c. That they were sent into the whole world to preach the Gospel to everie creature, to the Iewes and Gentiles of all nati­ons, Mat. 28.19.20. Mar. 16.15. Rom. 15.19. Act. 9.15. and 13. and 14 chap. &c. That as Maister-builders they layd the foundation which should alway continue to the end, Math. 28.19.20. with 1 Cor. 3.10.11. Ephe. 2.20. & 4.11.12.13. Rev. 21.14. That they should all be of e­quall authority, Mat. 20.25.26.27. 2 Cor 12.11. Gal. 2.9. Rev. 21.14. That they were filled with the gifts of the holy Ghost, with variety of tongues, ability to pro­phecy, power to work miracles, and to shew vndoubted argumēts of their Apostleship, &c. Act. 2. & 3. & 4. & 5. ch. &c. with Ioh. 16.13 & 20.21.22. 1 Cor. 14.18. & 2 Cor. 12.11.12.

But such are not the Prelates Priests or Deacons in the Church of England.

Therfore they are not the Apostles, spoken of Ephe. 4.11. And Paul sayth, that God set forth him and Barnabas the last Apostles, appointed to death, &c. 1 Cor. 4.9. If they were the last, how shal we now look for any mo after them? Or if any wil yet so think of themselves or others, we may be sure the tryall of them by the word of God [Page 5] wil evince them to be such as the Church of Ephesus foūd to be lyars, which said they were Apostles, but were not to in deed. Rev. 2.2.

The Prophets, spoken of Ephe. 4.11. were such as (with the Apostles) had the Gospel revealed vnto them by the Spirit, and delivered it for the foundation of the Christi­an Churches and religion, and by speciall revelation o­pened & applyed the Scriptures of the former Prophets, and in waighty cases foretold things to come, as by the holy Ghost was shewed vnto them. Ephes. 3.5. and 2.20. with 4.11.12. 1 Cor. 12.28. Act. 11.28. and 21.10.11.

But such are not the Prelates Priests or Deacons of the Church of England.

Therfore they are not the Prophets, spokē of Ephe. 4.11.

The Evangelists, spoken of Ephe. 4.11. were such as having appointment & direction by the Spirit or the Apostles, preached the Gospel abroad, and brought the Churches to a setled estate, according to the order prescribed them by the Apostles, whose companions and assistants they were, going whither they sent them, and returning whi­ther they would have them. Act. 21.8. with chap. 8.5.12.26 29.30.35.39.40. 2 Tim. 4.5.9.10.11. with Rom. 16.21. 1 Cor. 4.17. and 16.10. 2 Cor. 1.1.19. Phil. 2.19.22. 1 Thes. 3.2.6. 1 Tim. 1.2.3. &c. and with Act. 16.1.3, and 17.14.15. and 18.5. and 19.22. and 20.4. Col. 4.10.11. with Act. 15.39.40. Tit. 1.4.5. and 3.12. with 2 Cor. 8.23.

But such are not the Prelates Priests or Deacons of the Church of England.

Therfore they are not the Evangelists, spoken of E­phe. 4.11.

The Propositions of these particular reasons are evi­dent [Page 6] by the scriptures annexed vnto them.

The Assumptions are so playne as they need no proof at all. And if any would deny them, they ar bound them­selves to shew the contrary by the Scriptures: Which none can ever do.

Now as the Prelates Priests & Deacons of the church of England are not Apostles, Prophets, or Evangelists, spoken of Ephe. 4.11. so neyther are they Pastors or Tea­chers there spoken of by the Apostle. Which now we wil also prove.

But first (for further clearing of the truth and better discerning of their estate) it is to be observed here, that albeit themselves take it for granted that they have these offices in their Church, yet they neyther have agreed nor can agree among themselves who they be that have them; whether the prelates, or the other priests, &c. but are at a great jarre and in deed at a playne contradiction among themselves hereabout. Many of the Prelates and For­malists say,Bridges, Bil­son &c. that their Archbishops and Bishops are Pastors & Teachers; Some of them say,Whitgift a­gainst T.C. p. 137. Andr. in the 2. Con­fer. with M. Barrow. that a Bishop is superior both in office and gifts to a Pastor. Many of the Reformists say, that Mr. Sperin; M. Egerton, in the Confer. M. Hilders. M. Iacob, in their wri­tings. the learned and painful Parsons of Parishes and Lecturing prea­chers among them are Pastors and Teachers; Others of them say,Mr. Chader­ton in the Sermon on Rom. 12. p. 33. &c. Admon to the Parliam. 1. & 2. they want Pastors and Teachers and all the offices appointed by Christ to his Church; that the Prelates robbe the Church of of lawful Pastors Elders and Deacons; that their Parsons, Vicars, Parish Priests, Stipendaries, and the rest, came from the Pope as out of the Troiane horses belly to the destruction of Gods kingdome; that they are the Prelates new creatures; and that the Church of God never knew them. And all the seekers of Reformation have shewed to the Parliament heretofore, that the names and offices of Archbishops, Archdeacons, Lordbishops, and the rest, [Page 7] are together with their government drawen out of the Popes shop, and contrary to the Scriptures; that the Parsons, Vicars, Parish— priests, and Stipendaries, be birds of the same fether; and that [...]hey have an Antichristian hierarchie and popish ordering of Mi­nisters, strange from the word of God and the vse of all well re­formed Churches in the world. Thus are themselves confoun­ded, and thus are their tounges divided. Yet cease they not still to plead for Baal, and to bring balme for the sore of Babel, which cannot be healed. Ier. 51.8.9.58.64. with Rev. 18. chap.

And now to proceed, we wil shew by the Scriptures, that none of the Ministers of that Church have the office of Pastors or Teachers spoken of by the Apostle, Ephe. 4.11. which we prove thus:

1. The Pastors and Teachers, spoken of Ephe. 4.11. have their offices, callings, administration, and mainte­nance ordeyned by Christ in his Testament.

But the Prelates Priests & Deacons of the Church of England have not their offices, callings, ministration & maintenance ordeyned by Christ in his Testament.

Therfore the Prelates Priests & Deacons of the church of England are not Pastors & Teachers, spoken of Ephe. 4.11.

The truth of the Proposition appeareth by that place of Ephe. 4.8.11.12. & Rom. 12.7.8. Act. 14.23. and 20. [...]7.28. Heb. .5.4. Col. 4.17. 1 Thes. 5.12.13.14. 1 Pet. 5. [...].2.3. Rev. 2. and 3. chap. and 22.18.19. 1 Cor. 4.1.2. and [...].4.5. and 9.14. and 11.23.24.25.26. and 12.28. Gal. 6. [...]. and throughout the Epistles to Timothee and Titus: with other [...]ike Scriptures.

The truth of the Assumption appeareth by their con­stitution [Page 8] and practise, inasmuch as their offices of Prelacy, Priesthood, & Deaconry; their calling & entrance according to their Pontificall and Book of consecrating Bishops and Archbishops and ordering Priests and Deacons, as also that which some of them pretend to have by the Mr. Hilders. letter sect. 10. Mr. Iacobs comparison of Mariage and Pastorall cal­ling. His Reasons for necessity of reformation. pag. 50. Offer of Con­ference. pag. 39. choise acceptance and consent of their people, who stand themselves vnder Antichrist, and vnseparated from the world, and are no true visible Churches of Christ; their ministration by their owne and other popish Ca­nons, Articles, Injunctions, and Book of cōmon prayer; their Maintenance by Tithes, Lordships, &c. were never ordeyned by Christ for his Ministerie of the Gospell, but derived from Antichrist and his apostasie, as hath been provedThe Disco­very. The Refuta­tion of Mr. Giff. Answ. to Mr. Hilders. And to Mr. Iacob. The Apologie, &c. by vs in divers Treatises published heretofore. And if they still be otherwise mynded, it lyeth vp­on them to shew that Christ in his Testament hath ap­pointed these their offices & things aforesaid for his Mi­nisterie. Which none of them have yet done, nor ever wilbe able to do.

2. Againe, The Ministerie of Pastors & Teachers, spo­ken of Ephe. 4.11. is the ordinarie and perpetual ministe­rie given by Christ to his Church, & such as the Princes of the earth neyther may nor ever shalbe able to abolish, seing Christ hath appointed it to continue to the end of the world. Ephes. 4.11.12.13. Rom. 12.5.7.8. and 13.3. Heb. 12.28. 1 Tim. 3. chap. and 5.17. and 6.13.14. with Mat. 28.20.

But the Prelacy Priesthood & Deaconry of the church of England, is not the ordinarie and perpetual Ministerie given by Christ to his Church, but such as the Princes of the earth may and ought to abolish out of their Domini­ons. Rev. 17.16. 1 Tim. 2.2. Rom. 13.4. with 1 King. 23. [Page 9] [...]. &c. Deut. 12.2.3.4. Psal. 72.1. &c.

Therfore the Prelacy Priesthood and Deaconry of the Church of England is not the Ministerie of Pastors and Teachers, spoken of Ephe. 4.11.

3. Also, The offices of Pastors & Teachers ordeyned by Christ in his Testament, are such as did and could [...]tand with and vnder the offices of Apostles Prophets & Evangelists, Ephe. 4.11. Act. 15.4.6.22.23. & 20.17.28. Heb. [...]3.7.17.23. Epist. to Tim. & Tit. 1 Pet. 5.1. Rev. 2. and 3. chap.

But the offices of the Prelates Priests and Deacons of [...]he Church of England, are not such as did or could stand [...]ith or vnder the offices of Apostles Prophets & Evange­ [...]sts. Which if any deny, let them shew the contrary [...]y the scriptures. Light hath no fellowship with darknes, nor Christ with Antichrist. [And suppose the Apostles were alive in their persons (as they are in their writings) and were in England, it were worth the knowing whe­ther they and the ordinances given by them should give place to the Prelates and their Canons and constitutions, and whether they should be suffred to preach the Gospel and minister the Sacraments without acknowledging the Prelates authority, subscribing to their Articles, wearing of the Surplice, signing with the Crosse in Baptisme, &c. for if we look to theirCanons of the yeare, 1603. Can. 6.7.14 30.36.37.50.57.58 &c. Canons, Lawes, practise, and Church-constitutiō, these tel all men playnely, they must yeeld vnto thē, & that vnder payne of excōmunicatiō ipso facto, &c. Not to speak of their imprisoning, & persecuting of such as witnes the truth against them evē vnto death.]

Therfore they are not the Pastors and Teachers or­deyned by Christ in his Testament.

4. Moreover, The offices of true Pastors and Tea­chers, are by the ordinance of Christ set in the Church, [Page 10] and employed in the Ministery of the word and Sacra­ments and Church goverment, so as they may not (with their ecclesiastical functiōs) receiv civil offices & callings, nor take vnto them princely titles & dignityes. Ephe. 4.11.12.13. 1 Pet. 5.1.2.3.4. Rom. 12.7.8. 1 Cor. [...]2.5.8.28. 1 Tim. 4.13.15.16. 2 Tim. 2.4. Luk. 12.14. and 22.25.26.

But the offices of the Prelates Priests and Deacons of the Church of England, are not so: but by their own con­stitution are set in that Church, and employed in the Mi­nisterie of the word Sacraments & Church government, so as they may also (together with their ecclesiastical fun­ctions) receive civill offices and callings, (as to be Iustices of peace, County palatines, Lords of the Counsel, &c.) & take vnto them Princely titles and dignityes (as of Grace, Lordship, &c.). Which al men see and know to be thus.

Therfore they are not true Pastors and Teachers.

5. Againe, The Ministery of Christian Pastors & Tea­chers, standeth by the word and ordinance of Christ, so as al Churches vnder heaven are bound to receive & sub­mit therevnto, and to no other whatsoever. Ephes. 4.11.12.13. Rom. 12.5.6.7.8. 1 Cor. 12.5.28. 1 Tim. 3. chap. and 5.17. and 6.13.14.

But the Prelacy Priesthood & Deaconry of the Church of England standeth onely by the authority and Law of man, so as other Churches els where neyther ar nor need to be subject therevnto. Which even themselves of all sorts have acknowledged. For which, see, Whitgifts De­fence in the Preface. The Answer to the Abstract, pag. 58. The Admon to the Parliam. The Defence of godly Minist. The De­monstration, &c.

Therfore their Prelacy Priesthood & Deaconry is not the Ministery of Christian Pastors and Teachers.

[Page 11]6. Furthermore, The offices of Pastors and Teachers which Christ hath appointed, are such as they which have them must be members of a true visible Church, and bound to one particular Congregation for the Ministery & governmēt therof. Rom. 12.4.5.6.7.8. 1 Cor. 12.5.8.12.18. Act. 14.23. & 20.28. Col. 4.17. Heb. 13.17. 1 Pet. 5.1, 2, 3, 4.

But the offices of the Prelates Priests and Deacons of the Church of England are such as they which have them need not be (neyther in their estate can be) mem­bers of a true visible Church, but of a false, nor are bound to one particular Congregation for the Ministerie & go­vernement thereof, but the Prelates are over whole pro­vinces and Dioceses &c. and the other inferiour Priests may have (in that estate) plurality of benefices & ecclesi­asticall cures, &c. Which none can deny.

Therefore they are not the Pastors & Teachers which Christ hath appointed.

7. Finally, The offices condition and government of Pastors and Teachers, spoken of Ephe. 4.11. are such as no way empaire the authority Supremacy or dignity of Kings or any other civil Magistrates, eyther in civil or ec­clesiastical causes. Ephes. 4.11, 12. and Rom. 12.7, 8. with 13.1. & Tit. 1.5, 9. with 3.1. & 1 Pet. 5.1, 2, 3. with 2.13.14.

But the offices condition & government of the Pre­lates Priests and Deacons of the Church of England, are such as do many wayes empaire the authoritie supremacy and dignity of Kings and all other Magistrates, both in ci­vill & ecclesiasticall causes. And for an instance take these particulars, That the Prelates will have their presence, voyce, & authority to be at Parliaments, for enacting of Lawes & statutes for the cōmon wealth, &c. That they are rulers of whole Provinces & Dioceses in the ecclesiasticall causes therof; That in civill estate [Page 12] and government, some of them are above all, and all of them above some of the Nobles, Iustices, and other Magistrates of the land; That themselves, their Courts, and officers, handle & de­termine sundry civill causes and affaires pertayning to the civill Magistracy; That they inflict civil mulcts and punishments; That in their forbidden times they give licences to matry, &c. That the beneficed Priests sweare Canonical obedience to the Pre­lates; That all the Priests and Deacons are exempt from the Ma­gistrates iurisdiction in divers things apperteyning vnto them, and answerable onely or chiefly to the Prelates and their Offi­cers, &c.

Therefore they are not the Pastors and Teachers spo­ken of Ephe. 4.11.

And to this end might divers other reasons be alled­ged from particular consideration of these severall offices. As for example, if any for the Prelates would perswade, that their Archbishops have the Pastors office, then would it follow that they have but two Pastors in the land, be­cause they have but two Archbishops. Or if they say, the Lordbishops be Pastors, then have they but sixe and twenty or thereabout: and what office then have the Archbishops above them?

If others say, the Priests (whether Parsons, Vicars, or Stipendaries) be Pastors, then let them tell vs what of­fice their Archbishops & Lordbishops have amōg them, seing Christ hath appointed in his Church no ordinarie ecclesiasticall office for any one person, greater then the Pastors; nor set the Pastors one of them above another in any respect of Ministery power or government, but made them all equall therein. Rev. 2.1.8.12.18. and 3.1.7.14. with Ephes. 4.11, 12, 13. Act. 20.17.28. 1 Tim. 5.17. 1 Pet. 5.1, 2, 3, 4. and Luk. 22.24.25, 26, 27.

[Page 13]And thus much is acknowledged and published also by some of themselves, both heretofore in divers of their books, and now of late in an Offer of conference about certayne Propositions, which they offer to mainteyne against the Prelates: Among which are these, namely, Offer of Con­ference, p. [...]. That the Pastor of a particular Congregation is the highest ordi­narie ecclesiasticall Officer in any true constituted visible Church of Christ; That it is the office of every true Pastor to teach and to governe spiritually onely one Church or Congregation immediate­ly vnder Christ; That it is simply vnlawful for any Pastor vn­der the new Testament to be also a civil Magistrate; That the Office and calling of Provinciall and Diocesan Prelates is contra­ry to the word of God; &c.

Furthermore, if any would say, their Deacons have the Pastors office, the same absurdity followeth as in the former: and this moreover, that the works of the Dea­cons office are by the Apostles opposed to the work of the Ministery, wherein the Pastors office is employed. Act. 6.2.3.4. with Ephe. 4.11.12. Rom. 12.8.

Likewise if they would say, they have the Teachers of­fice, it would be knowen whether it be the Archbishops, Lordbishops, Priests, or Deacons, Parsons, Vicars, or Sti­pendaries, that have it among them; & to whom they are adjoyned for the work of Ministerie, asEphe. 4.11.12. Rom. 12.7.8. the Teachers are to Pastors, seing they have none in the office of Pa­stors, spoken of Ephe. 4.11. as is proved here before; and what office of Ministery the rest of their Prelates Priests & Deacons have whom themselves account not to have the Teachers office; and whether the Teachers spoken of E­phes. 4.11. must first be Deacons, and then Priests, and promise obedience to the Prelates, & that also as to their Ordinaries, and be silenced and deposed at their plea­sure, &c.

[Page 14]But of these things we have spoken in other Treatises, to which we refer the Reader. Refut. of Mr. Giff. pag. 104.105.106. &c. Answ. to Mr Hilders. pag. 79.80-87-94. &c. Answ. to Mr. Iacob. pag. 188. &c.

Now whereas some alledge, for warrant of hearing these Ministers, that the people were to hearken to the Scribes and Pharisees sitting in Moses seat, &c. Math. 23.2.3. it is to be noted, that they were Levites, Priests, expounders of the Law, and Iudges of the pleas and controversies of Israel; And therfore had the true of­fices & ordinances, which the Lord by Moses did appoint for teaching and governing of that Church: as appea­reth both by the phrase it self of sitting on Moses chaire, and by conference of these and the like Scriptures, Deut. 10.8. & 17.8,—12. and 33.1.8.10. 2 Chron. 17.8.9. and 19.8,—11. Nehem. 8.4, 8. and 9.3.4.5. with Mat. 22.34.35.41. and 23. chap. Mar. 12.28.32.35. Ioh. 1.19.24. and 3.1.10. Act. 5.34. This then is nothing at all for any false Mi­nisterie, never ordeyned by the Lord: such as the present Ministerie of the Church of England is proved to be.

Besides, to be a Pharisee, was not to have a new kind of Ministerie, but to be of a speciall sect among the Iewes that pretended more strict observation of the Law then o­thers did. Act. 15.5. and 26.5. And they were of any of their tribes, or of the proselyte Gentiles: as may be seen in Paul, who was a Pharisee, of the tribe of Benja­min, Phil. 3.5. Act. 23.6. and in them that were sent to Iohn Baptist, who were Pharisees of the tribe of Levi, be­ing Priests and Levites, Ioh. 1.19.24. and in the Prose­lyte Gentiles, brought so to be by the Scribes and Phari­sees, spoken of Mat. 23.15.

And further, although they were verie corrupt and vn­godly [Page 15] (notwithstanding all the pretence they made) so as Christ taught his disciplesMat. 16.6.12. and 23. chap. Luk 12.1. to take heed of the leven of their doctrine, and of their hypocrisy, and wickednes in conversation: yet did they still hold, that every true Mi­nistery must be from heaven and not of men, and vrged Iohn the Baptist to warrant his calling and Ministerie by the Scriptures: Luk. 20.1-7. with Ioh. 1.19.—27. So far were they themselves from admitting any false ministery, not appointed by God and approved in his word.

And this also have the forward preachers acknow­ledged and proved heretofore against the Prelates: as ap­peareth by their owne words, saying,T. C. first reply pag. 83. The ministerie 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 Iohn, where the Pharisees coming to Iohn Baptist, after that he had de­nyed to be eyther Christ, or Elias, or another Prophet, Ioh. 1.23. conclude: If thou be neyther Christ, nor Elias, nor of the Prophets, why baptizest thou? Which had bene no good argument, if S. Iohn might have ben of some other function then of those which were ordinarie in the Church and instituted of God. And there­fore he to establish his singular & extraordinarie functiō, alledgeth the word of God: whereby appeareth, that as it was not lawfull to bring in any strange dostrine, so was it Note. not lawfull to teach the true doctrine, vnder the name of any other function then was instituted by God. Let the whole practise of the Church vnder the Law be looked vpon, and it shall not be found that any other ecclesiasticall ministery was appointed, then those orders of hy priests and Levites &c. which wer appointed by the law of God. And if there were any raised vp extraordinarily, the same had their calling confir­med from heaven, eyther by signes or miracles, or by playn and cleare testimonies of the mouth of God, or by extraordinarie exci­ting & movings of the Spirit of God. So that it appeareth that the ministerie of the Gospell and the functions thereof ought to be from [Page 16] heaven and of God, and not invented by the brayne of men.

Thus have themselves written heretofore: and thus doth their owne testimonie agree with the word of God against their present estate and their woonted allegations for their continuing therein. But of these things also we have spoken other where: and wil not here further pro­secute them. Treatise of the Minist. of Engl. p. 54.55. &c. Answ. to Mr. Iacob. p. 195.

The conclusion of all is this, that seing the Lord himself, ascending vp on high, hath given offices of Mi­nisterie to his Church, calling & requiring all his people to heare & have spirituall communion with them, & not with any other; and seing the present ministerie of the Church-assemblies of England cannot be warranted by the word of God to be that which Christ hath given, and set in his Church, for the work of his Ministerie, we may not therefore in the worship of God heare or com­municate therewith, vnder any colour whatsoever.

The second Reason.

• NOne may heare or have any spirituall communion with the Ministery of Antichrists apostasie:
• But the present Ministerie of the Church-assemblies of England is the Ministery of Antichrists apostasie:
• Therefore none may heare or have any spirtual communion with the present Ministerie of the Church-assemblies of Engl.

THe Propositiō or first part of this Reason is manifest: 1. Because all false Ministeries are forbidden by the Lord, and stand vnder the denunciation of his curse: Exod. 20.4.5. with Deut. 18.9-15. 2 Kings 10.19-25. 2 Chron. 13.9.10.11. Zach. 13.2-6. 2 Thess. 2.3-12. Rev. 9. and 17. chap. 2 Iohn. ver. 7.10. Deut. 7.26. and 27.26. Gal. 1.8.9. Rev. 22.18.19.

2. Because we are commanded to go out of Babylon, and not to partake with any of her sinns, & therfore not with the Ministerie of Antichrists apostasie, Rev. 18.4.5.6. with Ier. 51.6.9.45. 2 Cor. 6.14-17. 1 Iohn 4.1-6.

3. Because by hearing and communicating with such a Ministerie, all that do so, become the servants of Anti­christ, as it is written, His seruants ye are to whom ye obey, & thus become subject to the wrath of God: Rom. 6.16. 2 Pet. 2.19. with Rev. 14.9.10.11.

4. Because to heare or joyne with that Ministerie, is to honour and conspire with Antichrist against Christ, and what in vs vs lyeth to vphold that which the Lord will consume. 2 Thes. 2.3.4.8. Rev. 13. and 14.9-12. & 18.4.5.6.

[Page 18]5. Because this is not to obey the Gospel and receive the love of the truth that we may be saved, but to pro­voke the Lord to send vs strong delusions to beleev lyes and please our selves in vnrighteousnes, being carryed away in the deceitfulnes thereof among them that perish, vnto condemnation. For thus the scripture speaketh of such as in religion yeeld submission to Antichrist the man of sinne in his apostasie. 2 Thes. 2.3.9.10.11.12. Rev. 14.6-12. and 22.18.19.

THe Assumption or second part of the Reason is pro­ved by divers Arguments, as followeth.

The third Reason.

• VVHatsoever Ministerie is such, as none can heare it or have any spirituall communion with it, but in so doing he shall worship the Beasts image (spoken of in the Reve­lation) and receive his mark in his forehead or hand: that Mi­nisterie may none hear or have any spirituall communion withall.
• But the present Ministery of the Church-assemblies of Engl. is such as none can heare or have any spirituall communion there­with, but in so doing he shall worship the Beasts image, and re­ceive his mark in his forehead or hand:
• Therefore none may heare or have any spirituall communion with the present Ministerie of the Church-assemblies of Engl.

The first part of the Reason is evident, because whosoever doth so worship or receive as there is sayd, bringeth himself vnder the fierce wrath of God, as it is written, If any worship the Beast and his image, and receive his mark in his forehead or hand, the same shall drink of the wyne of the wrath of God, yea of the pure wyne which is poured into the cup of his wrath, and he shalbe tormen­ted in fyer and brimstone before the holy Angels and before the Lambe, and the smoke of their torment shall ascend evermore, and they shall have no rest day nor night, which worship the beast and his image, and whosoever receiveth the print of his Name. Rev. 14.9.10.11.

That the truth of the second part of the Reason may better appeare, we are first to consider what is meant by the Beast and his image here spoken of; what by the [Page 52] worshipping of it; and what by receiving his mark in the fore­head or hand: and then to apply it to the present purpose. And first, that these and the like speaches are not to be ta­ken litterally, but in a mysticall and spirituall significati­on, the Spirit of God teacheth vs in playne words in di­vers places of this book, Rev. 14.8.9. with chap. 17.5.15.18. and 11.8. and 1.20. besides that it may be shewed by necessary collection also, as will appeare in that which followeth.

By Beasts, the Scripture often figureth out men & king­domes, of beastly qualities and conditions, so resembling them for their foolish ignorance, savage cruelty, gredynes of prey, beastlynes of life, certainty of destruction, &c. Dan. 7.17. & 8.20.21.22.23. with Ier. 10.14. Luk. 13.31.32. 2 Tim. 4.17. Tit. 1.12. And so here, by the beast & his image, we may vnderstand the Romane dominiō, & Antichristiā hierarchie resembling it, the body of the man of sin, with all the offices, functions, lawes, constitutions, power & au­thority apperteyning therevnto. For which, compare this Scripture of Rev. 14. with 2 Thes. 2.3.4.8.9. 1 Tim. 4.1.2.3. 1 Ioh. 2.18.22. and 4.3. & 2 Ioh. ver. 6.7. Rev. 11.8. and 13.1.2.5.6.11.15.16.17. and 17.1.2.3.4.5.6.7. &c. and 18.2. &c. and 19.2.20.21. &c. & 20.4. And thus have the Martyrs of former ages also vnderstood it, as may be seen in Act. & Monum. edit. 5. p. 161 5. &c.

By worshipping the Beasts image, may be vnderstood the yeelding of spirituall subjection homage & obedience to that Antichristian kingdome, in the lawes, rules, offices, orders, power and jurisdiction thereof. And so this word worship, is much vsed in the Scripture. Exod. 20.5. Deut. 12.30. & 13.2.4. Iosh. 22.5.27. Iudg. 2.11. 2 King. 17.33-41. Ezech. 8.16. and 20.32. Mat. 15.9. Act. 7.43. Col. 2.18-23.

[Page 53]By receiving of the mark in the forehead or hand, may be vn­derstood the receiving of their ordinances & cōstitutions, to professe or observe them, so as thereby we may be knowen vnto others (as by a mark in the forehead) or put in mynd our selves (as by a marke in the hand) that we apperteyne to that Romish or Antichristian king­dome. And that the mark here spoken of may thus be vnderstood, and not simply be taken for some visible characters set vpon the forehead or hand, but even for such accepting and keeping of the Beasts or­dinances as is aforesaid, appeareth plainely by like speach and vse of these phrases in other Scriptures. As namely,

For the one, that is the speach of a mark in the fore­head, see Ezech 9.4. Rev. 7.3. where the faithfull servants of God, are sayd to be marked and sealed in the foreheads; not that they received a visible cha­racter or marke, but being such as mourned for the abominations of others, and did themselves constant­ly and as it were with bold faces confesse Gods name and truth before the world (as the Apostle sayd,Rom. 1.16. I am not ashamed of the Gospell of Christ) they were as evi­dently and certenly knowen by this, and in the de­struction of the wicked preserved by God, as if they had visibly ben marked in their foreheads.

In a like maner also, when one is not ashamed of the Beasts wayes, of Antichrists ordinances and constitu­tions, but receiveth and professeth them, having (as the Prophet sayth)Ier. 3.3. an whores forehead that will not be ashamed, he may be sayd to receive the Beasts mark in his forehead, and be as plainly discerned of others, to be one of that body & belonging to that kingdome, as if in his forehead there were a visible mark imprinted.

[Page 54]The maner of speach semeth to be borrowed from the common practise of men, who for such things as they would have knowen and discerned, do vse to mark them in some such place as may well be seen and soone espied. So in the Passeover the lentill and doore cheeks (as being ready to the sight) were sprinkled with blood, that the Angel might see the blood, and so passe over the houses that were sprinkled therewith, Exod. 12.22.23. Now in man, the forehead, or any thing therein is in most sight and soonest espyed: As when the leprosy sprang in the forehead of Vzziah, as soon as the Priests looked vpon him, forthwith they perceived it, 2 Chron. 26.19.20. And in this respect it seemeth the Lord commanded in the Law, that the plate whereon was graven as signets are graven, Holynes to the Lord, should be alwayes on Aarons forehead, thereby to figure out the continuall mediation of Christ our high Priest, who appeareth in the sight of God for vs. Exod. 28.36.37.38. with Heb. 7.25. and 9.24.

For the other, that is, the speach of a mark vpon the hand, see Exod. 13.8-16. Deut. 6.7-12. and 11.18. where Mo­ses speaking of the observation of the ordinances of the Passeover, sayth vnto Israel, It shalbe a signe vnto thee vp­on thyne hand, and for a remembrance between thyne eyes, that the Law of the Lord may be in thy mouth: for by a strong hand the Lord brought thee out of Aegypt. Exod. 13.8.9. And agayne he vseth the same maner of speach, towching the observa­tion of the ordinance of consecrating their first borne to the Lord, Exod. 13.16. And agayne, when he teacheth the Israelites continually to remember the words which God commanded, Deut. 11.18. By which Scriptures appeareth, first that by a signe on the hand is not meant a visible signe or mark set or engraven vpon the hand, but [Page 55] (as Moses expoundeth himself) the keeping of the ordi­nances and commandements of God, as the Passeover, the consecrating of the first borne, &c. Exod. 13.10.15. Deut. 6.7.8.9.12. Secondly, that the keeping of those ordinances as God appointed them, should be as a signe vpon their hand to put them in remembrance continually of their deliverance out of Aegypt by the mighty power of God, and of their homage & subjection due unto him for ever.

Accordingly therefore by the Beasts mark, may be vn­derstood the keeping of his ordinances and constituti­ons. So as when men do keep and submit vnto any the ordinances of Antichrist, as his Ministery, Worship, Religion, a Courts, Canons or the like, it is as if they received a mark vpon their hand, to put them still in mynd of their service and subjection yeelded vnto him.

Thus we see how the Scripture vseth this maner of speaking, when it would note the continual remembrance of a thing, as may be seen also by like speaches in other places, Song. 8.6. Esa. 49.16. Hag. 2.24.

And it seemeth (as the other) to be taken from the vsuall custome of men, who because the hand of a man is alwayes in his sight, vse therefore (when they would remember a matter) to put a ring or thread or such like thing vpon their hand, that they may not forget but stil be put in mynd thereof. Such also is that speach of God in the Prophet, saying, I have graven thee vpon my hand, thy walles are ever in my sight, Esa. 49.16. where the latter part of the sentence expoundeth the former (a thing of­ten vsed in the Prophets) and teacheth that in this place these words, to be graven on the hand, signify to be alwayes in sight and remembrance. To which end may be observed, how the marke spoken of in the Revelation, is sometimes [Page 56] sayd to be receivedRev. 13.16. in the right hand, because that hand is commonly the more vsed, & so more often in the eye and sight of a man, then the other hand is.

And thus it appeareth, that they which keep the ordi­nances and constitutions of Antichrist, may justly be sayd to receive his mark in their forehead or hand, so as ther­by they give notice to others, as by a mark in the fore­head, or be put in remembrance themselves, as by a mark in the hand, that they apperteyne to his kingdome and jurisdiction. And this is the proper vse of signes, marks, characters, and the like, by them to make difference & distinction, to give knowledge vnto others, or to be put in mynd our selves, of such things as we would have distinguished knowen or remembred: as may be seene both in the continuall practise of men, and throughout the Scriptures. For which, see Gen. 4.15. and 9.12.13.14.15.16. & 17.11. Num. 15.38.39.40. & 16.38. Deut. 11.18. and 22.15.16. Iosh. 2.18.21. & 4.5.6.7. Esa. 30.17. Mat. 24.32.33. Luk. 2.12. Rom. 4.11.

Moreover, that this is the meaning as hath bene shew­ed, may be gathered also by the contrary, which is op­posed therevnto by the Spirit of God in the same scrip­ture, which is, the keeping of the Commandements of God and saith of Iesus. Rev. 14.9.12. and 20.4. For so in that place are opposed, on the one sideRev. 14.9. the worshipping of the Beast and his image and receiving of his mark, and on the o­ther sideRev. 14.12. the keeping of the commandements of God and the faith of Iesus. As likewise in the second commandement there are set opposite, on the one hand,Exod. 20.4.5. the making & de­vising of any thing in the worship of God, or the submit­ting to any such inventions; and on the other hand,Exod. 20.6. the keeping of that onely in the worship of God which he himself hath commaunded. Exod. 20.4.5.6. Where [Page 57] also it may be observed, that the same words, of keeping the commandements of God, are vsed in both these Scrip­tures, andExod. 20.4.5.6. in the one opposed generally to all inventi­ons in religion whatsoever,Rev. 14.9-12. in the other specially to the constitutions and abominations of the Romish and Antichristian iurisdiction.

As the faithfull therefore which in religion submit themselves onely to the truth & ordināces of Iesus Christ prescribed in his word, are sayd to keep the commande­ments of God and faith of Iesus, having this as a signe vpon their hand, and being sealed therewith as with a mark on the forehead: so they which in religion sub­mit themselves to the ordinances & constitutions of the Romish Antichrist, are accounted by the holy Ghost to worship the Beasts image and to receive his mark in their forehead or hand. And hitherto of the exposition of this Scripture.

Now to apply it to the matter in hand, it is to be no­ted,2 Thes 2.3. &c. 1 Tim. 4.1.2.3. 1 Ioh. 2.18.19. & 4.1-6. Rev. 13. & 17. chap. &c. first that this Antichrist the man of sinne hath made apostasie from the ordinances of Iesus Christ. Second­ly, that he hath brought in and set vp in stead thereof his owne errors & constitutions, the inventions & works of Sathan: and particularly, that opposing and exalting himself against the kingdome of Christ, he hath turned the Ministery and government of Christ his officers (which be Pastors, Teachers, and Elders) into the Ministe­ry and government of Archbishops, Lordbishops, Suffraganes, Chancelours, Archdeacons, Commissaries, Priests, Parsons, Vi­cars, &c. entring and executing their offices, not accor­ding to Christs ordinance, but after their owne orders, canons and constitutions. Thirdly, that notwithstanding many popish enormities be already removed out of the land by the mercy of God, yet the present constitution [Page 58] of their Church-assemblies still is such as every one of them is subject to a provinciall Archbishop, to a diocesan Lordbishop, to a Chancelour, to an Archdeacon, to a Priest, being the Parson, Vicar, or stipendary Curate of the Parish: As also to a Book-worship devised by man, to the Prelates popish courts, suspensions, excommuni­cations, absolutions, consecrations, orderings, degrada­tions, deprivations, and other such proceedings, accor­ding to their Canons and courses: which in their order were erected and are reteyned in the Synagogues and kingdome of Antichrist, but were never appointed by Christ for his Church and people to observe and yeeld vnto, as hath bene proved. Whereby it appeareth, that the publick Ministery of their assemblies now is such as none can have spirituall communion therewith, but in so doing they observe and submit vnto the ordinances of Antichrist; and consequently worship the Beasts image and receive his mark in their forehead or hand, according as here before hath bene declared.

Yet before I conclude this point, I would advertise the Reader, that some vnderstand this receiving of the mark in the forehead or hand, to be meant of submitting vnto An­tichrists ordinances eyther openly with a bold face, or se­cretly vnder hand. As also, that such may be sayd to re­ceive the mark in their hand, which receive to execute any office or performe any work in the kingdome of An­tichrist by his power and hand, that is, by vertue of any authority received frō him or of any subjection yeelded vnto him. Which may well be applyed to the buying & selling by vertue of the mark received, spoken of Rev. 13.17. But how ever it be for the propriety of the phrase, yet herein do all these expositions agree, that thereby is vnderstood the submitting to Antichrist his ordinances [Page 59] to be implyed, and therefore come all to one end as towching the matter in hand.

And long since, Iohn Claydon spoken of before, a Mar­tyr of Christ (burnt in the dayes of King Henry the fift, in the yeare, 1415.) held that the Bishops licence for a man to preach the word of God, is the character of the Beast, that is Antichrist. Act. and Monum. edit 5. pag. 588. And af­ter him agayne, Mr Ridley, another Martyr (burnt in Queen Maries dayes, in the yeare 1555.) writing largely of this matter to the Christians then afflicted, sheweth his judgement concerning it, thus:Act. & Mo­num. edit. 5. pag. 1618. Doth not Paul command to the Romanes, which perteyneth to every Christian soule: Rom. 6. As you have in tymes past given your members to do service vnto vncleannes and wickednes, from one wickednes to another: so now give your members to do service vnto righteousnes, that you may be sanctified. And I pray thee good brother what doest thou think is to bear the mark of the Beast in the forehead and in the hand that Sainst Iohn speaketh of? I know we ought warily to speak of Gods mysteries which he shewed by the spirit of prophesying to his servant Iohn, yet to read them with reverence, and to pray for the same so much as God knoweth necessary for our time to know, I think it necessary and good. Where­fore what I suppose is to beare the Beasts mark, I will tell thee, and commit the iudgement of my interpretation, as in all other things, to the spirituall man. I suppose he beareth the Beast of Babylons mark in his forehead, which is not ashamed of the Beasts wayes, but will professe them openly to set forth his maister the beast Abaddon. And likewise he beareth his mark in the hand, that will, and doth practise the works of the Beast with his power and hand. And likewise I will not let to tell thee, what I think to be signed in the forehead for the servant of God is, whereof Iohn also speaketh, reckoning vp many thowsands so to have bene signed of every tribe: I suppose he is signed in the forehead, for the servant [Page 60] of God, whom God hath appointed of his infinite goodnes, & hath given him grace & strength, cōstantly to confesse him, & his truth before the world. And to have grace & strengh to cōfesse Christ, & the doctrine of the Crosse, & to lament & mourne for the abomi­nations of Antichrist, I suppose is to be signed with Tau, where­of Ezekiel the Prophet doth speak. Thus I suppose these Prophe­cies are spiritually to be vnderstood: And to look for other cor­porall marks to be seen in mens foreheads or in their hands, is nothing els but to look that there should come some brute beast out of Babylon, or some Elephant, Leopard, Lyon, or Camell or some other such monstrous beast with ten hornes, that should do all the wonderfull things spoken of in Iohn: And yet of a beast speaketh Iohn: But I vnderstand him so to be called, not for that he shalbe any such brute Beast, but for that he is and shalbe called the child of perdition, which for his cruelty and beastly maners, is called the beast. The carnall Iewes knew there was a promise made that Elias should come before Christ the Messias (the annoynted of God) to prepare his wayes; they knew also there was a promise of Messias, that he should come and be a King, and reigne in the house of David for ever­more: But they vnderstood all so grossely and carnally, that they neyther knew Elias nor Messias when they came: for they loo­ked for Elias to come downe from heaven in his own person, and for Messias to come and reigne in worldly pompe, power, riches, glory: whenas the prophecies of both were spiritually to have bene vnderstood: Of Elias that he should come, not in person, but in spirit, that is one that should he indued with the spirit and gifts of grace of Elias, which was in deed Iohn Baptist, as Christ himself did declare to his Apostles: And of Messias reigne, all the Prophets were to be vnderstood of the reigne of his spirituall kingdome over the house of Iacob and the true Israelites for evermore. And so by their grosse and carnall vnderstanding, they mistook both Elias and the [Page 61] true Messias, and when they came, knew neyther of them both. So likewise I feare me (nay it is certayne) the world that wan­teth the light of the spirit of God (for the world is not able to receive him, saith Iohn) neyther doth nor shall know the beast, nor his marks, though he rage cruelly and live never so beastly, and though his marked men be in number like the sand of the sea. The Lord therefore vouchsafe to open the eyes of the blynd with the light of grace, that they may see & perceive and vnderstand the words of God, after the mynd of his Spirit, Amen. Thus farre Mr Ridley.

And Mr Bale (an exile of Christ) vnderstanding by the Beast the great Antichrist, and by his image those gover­nours which take vpon them his blasphemous titles, names, autho­rity, or defence: applyed it also, thus,Image of both Churches vpon Rev. 14.9. To receive the Beasts mark in their foreheads and hands, is both to agree to such decrees, traditions, lawes, constitutions, acts, and proclamati­ons, as they vnder those titles have made, onely for their owne co­vetousnes and pompe, and neyther for the glory of God, nor yet for the right maintenance of the Christian common wealth: And also to be sworne to the same, to subscribe to it, to give counsel or ayde to it, to main­teyne it by learning, to minister in it, to execute vnder it, to accuse, punish, & put to death for it, or to think it lawfull and godly with such like.

Thus have I somewhat largely noted down the sayings of these Martyrs of former times, as being of good weight to the matter in hand. For although Antichrist was not then so fuly discovered nor so deeply wounded, as synce he hath ben and wilbe yet daily more in this latter age of the world (in which respect we are not now to be pressed with every thing which they then cōming new­ly out of the darknes of Popery did receive and allow): Yet by these testimonies alledged and other the like in their stories, it may appeare how vprightly they jud­ged, and how faithfully they walked even vnto death, according to the measure of light reveiled [Page 62] vnto them: in which respect they will rise vp in judge­ment to condemne this age, wherein notwithstanding that Antichrist be plainlyer manifested and more consu­med, as yet stil he wilbe more & more til he be abolished,2 Thes. 2.8. Rev. 14.6.7.8. by the brightnes of Christs appearing in the light and power of his Gospell: yet as if no such thing were or should be, or as if menEsa. 6.9.10. Mat. 13.14.15. Act. 28.26.27. had eyes and saw not, eares & heard not, harts and vnderstood not, who is there that do not still take pleasure in that vnrighteousnes of An­tichrist, disobeying the truth of the Gospell of Christ, & worshipping the image of the Beast, and receiving his mark in their forehead or hand? For which howsoever men do plead, yet let all remember and consider, how the Spirit of God hath foretold the end and fruict therof to be this, to stand vnder the wrath and judge­ment of God, to be tormented before the holy Angels and before the Lambe for evermore.

Rev. 14.9.10.11. with 2 Thes. 1.8.9. & 2 Thes. 2.3-12.

The fourth Reason.

• None may heare or ioyne in any spirituall communion with that Ministerie which deriveth not their power and functi­ons of Ministery from Christ, which is the head, for the edifi­cation of the Church, which is his body.
• But the present Ministery of the Church-assemblies of Engl. deriveth not their power & functions of Ministery from Christ, which is the head, for the edification of the Church, which is his body.
• Therefore none may heare or ioyne in any spirituall commu­nion with the present Ministery of the Church-assemblies of Engl.

The Proposition or first part of the Reason can not be denyed: 1. Because none may be subject to any power or head in religion, save onely to Iesus Christ, who is the alone head of the Church, in whome all fulnes of power dwelleth, and from whom alone the Church receiveth her life and strength. Ephe. 1.22.23. and 4.8.11.12.15.16. Col. 1.18.19. and 2.18.19. 1 Cor. 12.4.5.6.12.27.

2. Because the Ministers which derive not their power from this head to the execution of an office in his body, are vsurpers of that which perteyneth not vnto them, & enemies of Christs soveraigne authority: and the people which heare them, or otherwise submit to their power and Ministery, become guilty with them of treason a­gainst the King of Kings the Lord Iesus Christ. Mat. 28.18.19.20. 1 Cor, 12.5. Luk. 19.12.13.14.27. with Exod. 20.4.5. 2 Thes. 2.3.4.9.10.11.12. Rev. 13. & 14. & [Page 64] 17. and 18. and 19. chap.

3. Because God disposeth the members every one of them in the body at his pleasure, and hath fully fur­nished his Church with all offices needfull: so as it is not in the power of any creature to give or take away any members to or from Christs body, or to approve by any practise such giving or taking away vnder any co­lour whatsoever. Rom. 12.3-8. 1 Cor. 12.6.12.18.27.28. Ephe. 4.4-16. 1 Tim. 3. & 5. & 6.13.14. Rev. 22.18.19.

The Assumption or latter part of the Reason is proved not onely by this, That the Ministers of the Church-assemblies of England have not those offices and callings which Christ hath given to his Church for the work of his Ministery: as hath bene shewed before in the first Reason, to which this may be referred: but may also be made manifest further, and shewed by the contrary, after this maner:

1. First, the present Ministery of the Church-assem­blies of England, is of Deacons and Priests made by the Prelates, some of them being Curates, some Vicars, some Parsons, some Archdeacons, some Lordbishops, some Archbishops, &c.

2. Now these be such offices as were left in England by the Pope, and are still reteyned in the kingdome of Antichrist: neyther were knowen in the Churches of Christ planted by the Apostles, but rose vp with the body of Antichrist, & perteyne therevnto: as hath bene hand­led before.

3. And, the Scripture teacheth plainly, that Sathan out of the bottomeles pit is the author and head of those offices and functions which were formed and erected in the kingdome of Antichrist the man of sinne: and con­sequently [Page 65] of the offices aforesaid yet remayning in the Church of England. 2 Thes. 2.9. Rev. 9.2.3.11.20. and 13.11. and 18.2. & 20.10.

4. And if Sathan be the erecter and head of these offi­ces and functions, then it is certayne that Iesus Christ is not. For what concord hath Christ with Sathan? 2 Cor. 6.15. 1 Ioh. 3.8.

Wherevpon ensueth, that whosoever administer by vertue of the offices aforesaid (as the Ministers of the Church-assemblies of Engl. do) they derive not their power and authority from Iesus Christ the head of the Church, which is his body, even the fulnes of him that filleth all in all things: but from the dragon that old ser­pent, Sathan the head of the body & kingdome of Anti­christ, the Prince of darknes, even the spirit that worketh in the children of disobedience.

And this have the seekers of reformation a long time synce vnderstood, and published to the world: who spea­king of the ecclesiasticall government of the Church of England, say it isAdmon. to the Parliam. sect. 14-20. T C first re­ply pag. 88. & 204. Mr. Fenners Answer to the Confut. of Nichols re­cant. pag 61. &c. Antichristian and divelish and contra­rie to the Scriptures. That whatsoever commeth from the Pope (who is Antichrist) cōmeth first from the Divell, and out of the bottomles pit: That the Names and Offices of Archbishops, Lordbishops, Archdeacons, Commissaries, Deanes, Prebendaries, Parsons, Vicars, Stipendaries, and Parish priests &c. came from the Pope and are an Antichristian hierarchie: That Sathan is the authour of the false Ministerie in the apostasie of the Man of sinne, and in the kingdome of Antichrist the beast: That their offices and callings be such as were first devised and still are re­teyned in the kingdome of Antichrist, whereof they cannot de­ny but Sathan is the head.

Now therefore let all men judge, whether any can with a good conscience heare the word, receive the Sa­craments, [Page 66] or have any spirituall communion with their Ministery in this estate: yea though the men that be in it be of never so great gifts, and teach never so much truth. Is it divelish, and may the people of God joyne vnto it? Came it out of the bottomles pit, & shall we serve the God of heaven by it? Do they which preach by ver­tue thereof, derive their power from another head then Iesus Christ, even from Sathan the head of the false Church: and shall the members of Christ & his Church, by hearing or otherwise, submit their soules and consci­ences to be wrought vpon by it? God forbid. Know we not, that as the true Ministery was ordeyned by our Saviour Christ, for the edification of the Church & sal­vation of the hearers: so the false Ministery hath ben e­rected by Sathan, and is reteyned by Antichrist, for the subversion of the Church, the deceiving and destruction of the hearers?

We deny not, but many of these Ministers be men of good gifts and preach much truth and comfortable doctrine: but this we say (and it is found too true) that the more gifts and truths they bring with them, the more they vphold this mystery of iniquity & Ministery of Sa­than; the more deeply they inthrall the hearers vnder the bondage of Antichrist; and the longer they deteyne them from the way and ordinances of Iesus Christ. For who seeth not, that the dumbe Ministers, though they have the same kind of Ministery among them as the rest, even the same Deaconry and Priesthood received of the Prelates (there being no other allowed in that Church) yet being of no gifts to call and intise them that passe by the way to come vnto them, are therefore much de­spised and rejected of the best and most forward of the people? And would not the preachers also, who by their [Page 67] gifts allure the passers by to come and heare them, be as much despised and rejected,Prov. [...].13.14.15.16.17. if they should teach false­hood onely, and no truth; impiety, and no godlynes? But how could they then so colourably entise and en­tertayne their guests as now they do? how could then their stollen waters and hid bread be so sweet & pleasant as now it is? how could they so greatly vphold this work of Sathan, and so long deteyne their hearers in subjecti­on to Antichrists Ministery, and in defection from the way of Christ, as now they have done? So as all may see that by reason of the gifts they have and of the truth they teach, the abomination of their Ministery and Church-government is so coloured as few consider it is2 Thes. 2.7. a mystery of iniquity; few conceive it isIbid. ver. 9. the work of Sathan, few know thatProv. 9.18. the dead are in their assemblies, and that their guests are in the depth of hell.

And Sathan himself that subtill serpent and deceiver, perceiving how by falsehood onely he cannot continew those offices and ordinances, which for deceiving of the world he hath framed & set vp in the kingdome of An­tichrist, is content for the vpholding of his work to re­ceive many truths, to have the word preached, and sacra­ments administred, so as it be by his owne offices & ac­cording to his owne ordinances (because by this meanes his wayes and constitutions are reteyned) rather then by abandoning the truth vtterly, to have all his Ministery and works of iniquity discovered and quite abolished. Neyther can we think otherwise, but he wil rather choose to maynteyne the strength of his kingdome, in reteyning his officers and ordinances, though it be with losse of some false doctrine and admission of some truths for a tyme, then otherwise by an vtter refusall hereof to suffer losse of all his merchandize at once, not onely of his false [Page 68] doctrines, but of his false offices also and constituti­ons, by which he ruleth and administreth his Antichri­stian kingdome, and hopeth by them in tyme vpon fit opportunity agayne to bring in his former heresies, & to remove those doctrines of truth, which for a season he hath in a sort ben forced to admit. He that can2 Cor. 11.14 transform himself into an Angel of light, can be content to yeeld something for a tyme vnto the truth, that afterwards he may have the more advantage against it and them that professe it. Therefore also it is no great thing, thoughIbidem. ver. 15. his Ministers transforme themselves, as though they were the Ministers of righteousnes, whose end shalbe according to their works.

In the meane tyme, let none marveile if they see the estate of things in the world to be such, as plainly bewray that Sathan and Antichrist, so as they may have their Ministery reteyned, chuse rather (when they cannot otherwise do withall) to have some truths of the Gospell taught by their Officers therein, then to have both their Ministery refused, and every truth of the Gospell freely taught by the Officers of Christ: thinking it to be better for them to continue their con­stitutions with admission of some truths, then that both Christs ordinances should be received, and the whole truth yeelded vnto, in obedience of faith.

But let all yet in the feare of God take heed vnto themselves how vnder colour of learning the truth, hea­ring the word, enjoying the Sacraments, and the like perswasions, they be drawen to have any spirituall com­munion with that Ministery aforesaid, seing they de­rive not their Ministeriall functions and authority from Christ the head of the Church, but from Sathan the Prince of the world; so as none can heare the word, [Page 69] receive the Sacraments, or learne the truth from their Ministery in this estate, but they shall therein submit themselves to that Ministery which Sathan hath set vp in the kingdome of Antichrist, and continueth vnder these and the like pretences among his subjects. Fearful & to be remembred alway is the verdict of the Apostle,2 Thes. 2.10.11.12. that God wil send them the efficacie of delusion that they shal beleeve lies & be dam­ned, because they beleeve not nor receive the love of the truth that they might be saved. And hitherto of this further declaration of the Assumption.

Another cōfirmatiō therof is, that the Church-assēblies of Engl. whervnto their Ministery belongeth, are not true visible Churches of Christ, as now they stand. Therefore also it cannot be that the Ministers thereof can in such e­state derive their Ministery frō Christ, for the edificatiō of those Churches, as being his body wherof he is the head.

That their Church-assemblies are not in their estate true vi­sible Churches of Christ, hath often ben proved heretofore: and may be seen, in that they are vnseparated from the world; not joyned together in cōmunion of the Gospel by voluntrrie profession of the faith of Christ & submissi­on to the government which he hath prescribed to his Church; not having the power of Christs Churches, for the receiving of any truth, or redressing of any evil among them; but standing in bondage vnder Antichrist, in their Prelacy, Preisthood, Worship, ecclesiastical Courts, Canōs, Officers, proceedings, &c. The further handling where­of, may be hadThe Apolo­gie to Oxf. Doctors pag. 44. &c. Re­fut of M Giff. Answ. to Mr. Stone, Mr Ia­cob, Mr Hild. p. 62. &c. Counterpoys. to Consid. & Argum. p. 127. &c. in sundry other Treatises; to which I re­fer the Reader: entreating all carefully to observe this here, that the Ministers of the Church of Engl. not deri­ving their functions of Ministery from Christ the head, for the edification of the Church which is his body, it must needs be vnlawfull for any, and specially for the members of the body of Christ, to hear or otherwise to comunicate with thē in their worship, vnder any pretēce whatsoever.

The fift Reason.

• NOne may heare or have any spiritual communion with those Ministers, which minister the holy things of God & work vpon the consciences of men by vertue of a false spiritual calling.
• But the Ministers of the Church-assemblies of England, mini­ster the holy things of God and work vpon the consciences of men by vertue of a false spiritual calling.
• Therfore none may heare or have any spirituall communion with the Ministers of the Church-assemblies of England.

The Major or first part of the Reason is proved:

1. Because the ministration of the holy things of God, is a speciall part of Gods spiritual worship: and therfore neyther to be done by any false spirituall calling, nor to be received from any so ministring. Mat. 28.18.19.20. Act. 20.17.28. Ephes. 4. 11.12. 1 Cor. 3.8.9. & 4.1. & 5.3.4.5. & 11.23. 24. 25. & 12.4.5.6.13.18.28. 2 Cor. 5.19.20. Col. 4.17. 1 Tim. 3.15. and 6.13.—16. 2 Tim. 4.3.4.5. Heb. 5.4. with Nū. 16.40. Ier. 23.16.21.22. Ezech. 43.8. & 44.6.7. 8.9. Rev. 2.1.2.7. &c.

2. Because the consciences of the people of God are the Temples of the living God wherin he dwelleth by his Spirit, & ought therfore only to be subiect to the Lord, and taught by him in his owne ordinance. 1 Cor. 3.16. & 2 Cor. 6.16.17.18. with 5.20. Ioh. 13.20. Heb. 13.7.17. Rev. 22.16.17.18.19.

3. Because the Lord Iesus Christ alone must have this preeminence, & the Church may not suffer any whom­soever to beare rule over them at their owne pleasure. Col. 1.18.19. and 2.18.19.

4. Because in submitting the soule to a false spirituall Ministery, men defile the Temple of God, and with­draw their subjection from Christ, and become the subjects of Antichrists: as it is written, The Temple of God [Page 71] is holy, which ye are: And, No man can serve two maisters: for eyther he shall hate the one and love the other, or els he shall leane to the one and despise the other. And, of whomsoever a man is overcome, even to the same is he in bondage. 1 Cor. 3.16. 17.18. and 2 Cor. 6.16.17. with Mat. 6.24. Luk. 6.46. Mal. 1.6. Rom. 6. 16. 2 Thess. 2.3.4, 2 Pet. 2.19.

The Minor or second part of the reason is proved, be­cause they minister the holy things of God & work vpon the consciences of men by vertue of their Ministery re­ceived of the Prelates, frō their spiritual authority, which is vsurped and Antichristian; and therfore by vertue of a false spirituall calling: as hath ben shewed before in the second Reason, and is proved inMr Bradsh. Argum. 10. Mr Iacobs Reasons for necess. of re­form. p. 4.44.52. &c. divers of their owne writings. Yet here is somewhat to be annexed for the clearing of some exceptions, specially concerning such as are of greatest forwardnes among them.

Some there be which say, they preach not by vertue of their Ministerie taken from the Prelates, but by vertue of some other cal­ling and authority. Let such consider and answer, 1. Why they would seem to renounce that calling received of the Prelates? 2. Secondly, if they disclayme that Mini­stery appointed by Law of the land, why they blame vs for doing the like? 3. Thirdly, if they preach by ver­tue of another calling then that they have received of the Prelates, how then they stand Ministers of that Church where no other is allowed? and how they impose them­selves vpon any of their parishes or assemblies, seing the lawes of the land allow onely the Prelacy Priesthood & Deaconry aforesaid? 4. Fourthly, how they can avoyd, but needs they must be therein both intruders & hypo­crites? Intruders, because they take vpon them & exercise a publick office in that Church, against the publick lawes [Page 72] and constitutions thereof: Hypocrites, because they pre­tend in show one thing to the Prince, people, and State; and yet performe another thing in deed: They pretend and seem to stand by the Princes lawes, & by the authori­ty of their calling had from the Prelates (for otherwise they could not stand Ministers in any of those assēblies): and yet they practise the contrary, if they stand not by this, but by vertue of some other calling and authority, as sometymes they affirme.

But let vs suppose that which is not, namely, that they had some other calling which were lawfull: yet also re­ceiving or reteyning this vnlawful calling of the Prelates, this were but to halt between two opinions, and to set their thresholds by Gods thresholds, and their posts by Gods posts, even their inventions by Gods ordinances. Of which kind of worship the Scripture witnesseth, that it is nothing els but to set a wall between God and them, and to defile his holy name with their abominations. Ezech. 43.8. with 1 King. 18.21.

Finally, whatsoever they pretend of another calling, Mr Hild. to Mrs N. Mr Iacobs comparison of mariage. His Reasons for necess. of reform. p. 50. Offer of Conf. pag. 39. by their Churches or peoples chusing, accepting, willing subiecting to their Ministery, &c. yet it is evident that in very deed they preach the word & minister the Sacraments, and ex­ecute all duties of their Ministery, by vertue of their cal­ling taken from the Prelates: As may appeare by these reasons following:

1. Because they cannot stand publick Ministers of the Church-assemblies of Engl., vnlesse they receive of the Prelates the Deaconry & Preisthood aforesaid. And at their ordination, they have this authority given them of the Prelates, when the Bishop delivereth to every one of them, the Bible in his hand, saying,Book of or­dering priests. fol. 14. Take thou autho­rity to preach the word of God, and to minister the holy sacraments [Page 73] in the congregation, where thou shalt be so appointed.

2. Because that also by the law of their Church, they areCanons of Anno, 1603. Can. 8. excommunicated ipso facto, if they affirme, that they who are made Bishops, Priests, or Deacons after their fourme of making and consecrating them, are not lawfully made, nor to be accounted by themselves or others, to be truely Bishops, Priests, or Deacons, vntill they have some other calling to those Offices.

3. Because the people, even the best & most religious among them (as now they stand in the confusion and bondage of those ecclesiasticall assemblies, officers, ca­nons, & proceedings) have not the liberty of the Chur­ches of Christ, nor power in that estate to choose and submit vnto the true and lawful Ministery appointed by Christ. Of which point see further, in the Treatise of the Ministery of the Church of Engl. p. 119.120.121.

4. And lastly, because without & against the peoples consent (by whose approbation and subjection to their Ministery they would seem to stand) they are by the Pre­lates alone, silenced, deprived, and degraded, from ex­ercising any Ministery in those assemblies. Whereby even themselves professe to the world, that they have their Ministery from the Prelates; that they exercise it by vertue of their calling received from them; & that they still remayne in bondage vnder their Antichristian authority. Not to shew further in particulars, how their estate is such (whatsoever they think or pretend o­therwise) as both themselves, their Ministery, and peo­ple stand all of them subiect to the Prelates, and to their Antichristian Courts, suspensions, excōmunications, ab­solutions, and all other their proceedings, officers, ca­nons, and constitutions ecclesiasticall.

In the Scriptures wee read, that the Apostles, being true Ministers of Christ, would not at the commaunde­ment [Page 74] and threatning of the lawfull Magistrates and Ru­lers leave of to preach in the Name of Iesus, Act. 4.5.6.7.8. &c. And why should not these preachers, if they were in a true Ministerie, much more refuse to leave it at the appointment of the Prelates, who are vnlawfull v­surpers of the jurisdiction which they challenge and ex­ercise in the Church? Yea if so be their offices and au­thority were lawfull, yet when they forbid that which God hath commanded, all the Scripture teacheth in such cases not to yeeld obedience vnto them any more then the Apostles did to the Rulers of Israel in the matter a­fore said.

If it be said, that the Apostles had an immediate calling of Christ, and therefore refused to obey the Rulers: We an­swer, that they had in deed an immediate calling of the Lord, but they made not this the ground of their refu­sall, neyther might so have done, if the Magistrate cō ­maundement sayd vpon them had ben lawfull. Here therfore two things are to be observed: First, that in all lawfull things, the Apostles aswell as any other Christi­ans were bound to obey the Magistrates in the Lord. And so they both did themselves, and taught others to do, saying, Let every soule be subiect to the higher powers. E­very soule, aswell the Apostles and Prophets, as any other whosoeuer. Rom. 13.1. 1 Pet. 2.13-17. Secondly, the Apostles being at that tyme so injoyned and threat­ned by the Governours of Israel, layd this for the foun­dation and ground of their answer and refusall, that they ought to obey God rather then men. Act. 4.19. and Act. 5.29. Which is a duty as necessarily re­quired of all Ministers and Christians, as it was of the Apostles, namely, to obey God and not Man, when Man forbiddeth that which God commaundeth, or com­maundeth [Page 75] that which God forbiddeth.

An example in deed there is of Uriah the Priest, who at the commaundement of the King of Iudah made an altar after the fashion of that of Damascus, and sacrificed thereon. 2 King. 16.10.11. But therein he sinned great­ly: notwithstanding that he offered vpon that altar to the Lord, such burnt-offerings, meat-offerings, & peace-offerings, and at such tymes of the morning and eve­ning sacrifice, as God himself had appointed. And if in that tyme of the Law he ought not to have done this though the King of Iudah commanded it, but should rather have lost his life for refusing it: much lesse may the Church-Ministery now vnder the Gospell, at the ap­pointment of any Princes (Christian or other) beframed or exercised after any new maner devised by Man, and least of all after Antichrists that Man of sinne: Yea though in that Ministery many doctrines of the Gospel be taught, and such Sacraments administred as Christ hath ordey­ned. For the other was but contrary to an ordinance given by Moses, whereas this is contrary to an ordi­nance given by Iesus Christ, who being the sonne is wor­thy of more honour then Moses the servant. Heb. 3.3.

And here agayne concerning such as plead, that they teach the truth and many excellent points of doctrine: It is to be observed, that yet none may therefore heare their Ministery vnder colour of learning the truth and recei­ving comfort from them; neyther may for this cause cō ­tinue in subjection to their Ministery and ordinances: be­cause that although men heare much truth from them, yet in yeelding to heare & receive it from Antichrists Ministery, they defile the Temple of God in themselves (if they be the Lords) even their soules and consciences, and become the subjects of Antichrist the sonne of per­dition. [Page 76] Not to speak of the many errors and false­hoods, which they also teach and mainteyne. And for the truth which they preach, it is no new thing (as we have shewed before) that the Ministers of Antichrist should in divers things teach and bring the truth with them. For when Sathan cannot by falsehood vtter his wares, merchandize, ordinances, Ministery, worship, &c. he will be glad to vtter the same by teaching the truth. He is beyond measure skilfull in framing delusi­ons, and making them meet that they may be received: & therefore when he perceiveth that he cannot get men to submit thēselves to his ordinances by heresies & false­hood, he yeeldeth himself to bring the truth with him, to the intent that his ordinances may thereby be received which otherwise would be rejected, and to the end they may be had in estimation and obyed even for the truths sake which they bring with them. Of which thing see what is further spoken here before, in the other Reason, Pag. 66. &c.

And Mr Beza against Saravia hath a good saying con­cerning this point, which he sheweth by the practise of Christ and his Apostles (spoken of in Mark. 1.24.25. Luk. 4.34.35. Act. 16.16.17.18.) (vidz,)vide licet that although Anti­christ teach that which is most true, as sometimes he doth, to the end he may vnder colour of the truth more easily seduce men to beleev his lyes, yet the truth is not to be heard and received from his month, but even then ought we to stop our eares, least vnder this pretence talking with him we be deceived by him: for the truth is not to be received from the spirit of lies and vntruth. And I would to God (saith he) that this were diligently observed of those wise Mediatours, who think that composition and agree­ment may be made with Antichrist: seeking a mean there, where it is not at all to be found. Beza contra Sarav. cap. 25. p. 193.

[Page 77]Moreover, who knoweth not that Antichrist and his Ministers have bene and still are in show hypocriticall frends, but in deed great enemies of Iesus Christ, even vnder the name of Christ fighting against Christ? Which thing how could they do, if they did not professe and teach many truthes of the Gospell of Christ? For if they should deny every truth thereof, and say plainely that they were not the Church and Ministers of Christ, then were they presently espyed to be such as they are; & who would follow them any longer? But Babylon isRev 17.5. 2 Thes. 2.7. a mystery: and therefore not easily perceived or avoyded, till God reveale it and draw vs out of it. And who­soever will aright discerne the condition of Antichrists apostasie, must with Iohn be caried as into the wildernes in the spirit, that we may look vpon it, not according to the show and account it hath in the world, but as it is in deed esteemed of the Lord and discovered in his word. Rev. 17.3.4.5.6. And when it is shewed vnto vs, yet are we in our selves like Lot lingring and finding delayes, till God being mercifull vnto vs, take and draw vs as it were out of Sodom: whereas we should be like mynded as David who said, I have considered my wayes, and turned my feet into thy testimonies: I made hast and delayed not, to keep thy commaundements. Psal. 119.59.60. with Gen. 19.1-16. Rev. 11.8. and 18.4.5.

The sixt Reason.

• IF the present Ministery of the Church-assemblies of Engl. be a straunge Ministery, then is it not lawfull in the worship of God to heare it or have any spirituall communion therewith.
• But the present Ministerie of the Church-assemblies of Engl. is a straunge Ministery.
• Therfore it is not lawfull in the worship of God to heare it or have any spirituall communion therewith.

The consequence of the Proposition is necessary, and cannot be denyed: 1. Because Christ setteth it downe as a property of his sheep to be observed, that they fol­low not straungers, but flee from them, for that they know not their voyce. Ioh. 10.5. Rev. 2.2.

2. Because he that ministreth in the Church being a straunger, presumptuously approcheth to minister before the Lord, and polluteth the Sanctuary and holy things of God. Num. 16. chap. and 18.4.5. Ezech. 44.7. with Rev. 17.1.2. and 19.2.20.

3. Because by having spirituall communion with such, we embrace the bosome of a straunger, and so commit spirituall whoredome against the Lord. Prov. 5.20. with Num. 15.9. Psal. 106.39.

The truth of the Assumption is manifest, if we consi­der what a straunge Ministery is, namely, that which is not by the Lord ordeyned and given for that work: As some of themselves have published heretofore, that the holy Scripture accounteth such for straungers in the Ministery, which have not their offices limited by the prescript of Gods word: [Page 79] And, it is all new which is straunge, and straunge which is not commaunded by the word of God. T.C. his 2. reply. pag. 438.439.

And here before, we have provedReason. 1. that their Ministery is not appointed by Christ in his word. Which them­selves also have confessed and published, writing in an Admonition to the Parliament,Admon to the Parliam. treatise 2. section, 20.21. that they have an Anti­christian hierarchie and popish ordering of Ministers straunge from the word of God and the vse of all well reformed Churches in the world. Where also they call all the Ministers made by the Prelates (and others their Church hath none) by the name of New creatures. And inSermon on Rom. 12. another treatise, spea­king of divers of their chiefest offices, they write, that the Apostles never knew them, Sion hath not heard of them, Ie­rusalem which is above will not acknowledge them, that the watchmen being a sleep, they crept into the city of the Lord, and have no title nor interest in the Church as publick members, but are rather members and parts of the strumpet & whoore of Rome then of the pure virgin & spouse of the immaculate Lambe. Thus was their judgement heretofore: If now they be other­wise mynded, eyther they must shew out of the word of God, the offices, entrance, administration, and mainte­nance of their Church-Ministery, or els (seing this can­not be done) the sheep of Christ must and will account them as strangers, and therefore flee from them and the tents of their assemblies, least otherwise they perish in their sinnes. Ioh. 10.5. with Numb. 16.26. and 18.7. & Rev. 18.4.

And to the end this thing may the better be obser­ved, let vs here a little consider the history and conspira­cy of Corah Dathan & Abiram, recorded in the book of Nū ­bers, ch. 16. When God by the hand of Moses had appoin­ted Aaron & his sonnes to the office of the Priesthood, [Page 80] Corah a Levite, and Dathan and Abiram of the tribe of Reuben, with other famous men of the Congregation, conspire and strive against Moses and Aaron, touching the Priesthood: challenging them that they took too much vpon them, because (as they thought) the Priest­hood belonged not to Aaron and his sonnes onely, as Moses had appointed it, but seing all the Congregation was holy, and that the Lord was among them, therefore others of them also might have and execute it. Where further it is to be noted, that Corah, Dathan, Abi­ram, and the rest, differed not from Moses, neyther strove with him in any point of Religion, but towching the Priesthood and Ministery onely. They held that the true God onely was to be worshipped; and not after any ido­latrous maner, but according to his owne will, with the sacrifices and the incense which he had appointed; and in all other points of Religion accounted fundamentall they agreed with Moses. Onely in this they differed & oppo­sed, concerning those offices and Officers, by which the incense was to be offered, and other duties of Gods wor­ship to be performed, that is, as towching the Priests office: Moses holding that the Priesthood perteyned to Aaron and his sonnes, Corah & his company thinking otherwise. The matter is brought by Moses before the Lord to be decided. He ended the controversie, first by bringing destruction vpon Corah, Dathan, Abiram, and such as abode in their tents; secondly by the bud­ding of Aarons rod and the not budding of the other rods of the Princes of Israel: and herevpon also giveth strait charge, that no straunger come neare to do the Priests office, or if any do come neare, that he dye for it Num. 16. & 17. and 18.1-7.

Now to apply this to the question in hand, we may [Page 81] thus consider of it: That now the controversie & conspi­racy being not against Moses the servāt, but against Christ the sonne; not about the persons who are to be in the true offices, but about holding & keeping in of false offices; not by Corah Dathan Abirā & others sometymes visible mē ­bers & famous men in the true Church, but by the offi­cers of Antichrist the great enemy of Iesus Christ, yea by Antichrist himself in his officers in the false Church: That therfore if the people then were bound to hearken vnto MosesNum. 16.25.26. perswading thē to depart from the tents of those wicked men, and to touch nothing of theirs, least they perished in their sinnes, then it behooveth the people of God now to obey Iesus ChristRev. 18.4. requiring vs to depart out of Babylon, and not to partake in her sinnes, least we receive also of her plagues: and therfore not to abide or have any spirituall communion within the tents, that is, vnder the jurisdiction & in the conspiracy of Antichrist: yea not so much as to heare the word or receive the Sa­craments, ministred in a true Church of Christ, by any officer of the kingdome of Antichrist: such as the pre­sent Ministery in question hath been proved to be.

For if at that time none of the children of Israel might execute the Priests office, being strangers as touching it: then now may no Canaanite, no stranger, specially by office, administer before Iesus Christ, nor be received in­to his Church: But all the vessels brought before the Lord, must be holy vnto him: and therfore must be clen­sed first, and purged from the filthynes of Antichrist, be­fore they may be vsed in the house of the Lord of hosts. Numb. 16.40. with Ioel. 3.17. Zach. 14.21. Esa. 35.8. & 52.11. and 66.20. with Heb. 3.1.2.3. and 5.4.

If any think, that yet notwithstanding they may present their bodyes at these assemblies, so as they do not [Page 82] hearken nor cōsent with the heart to that which is done among them, they both deceive themselves and dissem­ble with others, and (above all) sinne against God, who in the second commandement hath straitly forbidden vs to submit eyther body or soule to any straunge wor­ship or inventions of man in religion. Exod. 20.4.5. As accordingly the Prophets in the defection of Is­raell taught the people, not to come to Gilgal, nor to go vp to Beth-aven, vnles they would multiply their transgressions. Hos. 4.15. Amos 4.4. and 5.15. And the Apostles like­wise have taught all Christians what to do in such cases, Save your selves from this froward generation. Come out from a­mong them, and separate your selves, and touch no vncleane thing. And, Goe out of Babylon, that ye be not partakers in her sinnes. Act. 2.40. 2 Cor. 6.17. Rev. 18.4. Even as in the history of Corah Dathā & Abiram & the rest hath ben seen, what heavie de­structiō came vpon such as departed not from their tents but continued with them. Neyther wil it help to say, that they which were in that company of Corah and his compli­ces, consented with them in their conspiracy; which these pretend they do not: For it is playne notwithstā ­ding, that when once they were warned to depart from their tents, such as departed not, were destroyed in that destruction, all of them, even to the young children, who having not vnderstanding, could not give consent to that which was done. Num. 16.26.27.32. &c.

Neyther can the example of Naaman (sometymes al­ledged) warrant such practise. For first it is manifest, that Naaman spake of two things, wherevnto the Pro­phet giveth but one answer. The first, that there might be given him two miles load of the earth of Israel, because he would thenceforth offer no burnt offring or sacrifice vnto any other God, save vnto the Lord. The other, that the Lord would be merci­full [Page 83] vnto him, when his Maister went into the house of Rimmon to worship there, & leaned on his hand, & he bowed downe in the house of Rimmon; that when he bowed downe in the house of Rimmō, the Lord would be merciful to him in that matter. Which two things when Naaman had propounded, Elishaes an­swer vnto him was thus, Goe in peace. 2 King. 5.17.18.19. Now whatsoever men would think of the latter of these, yet the first is such as all will graunt to be super­stitious and vnlawfull: For there was no holynes in the earth it self, and Ierusalem onely was the place appoin­ted for sacrifice at that tyme. So as by the Prophets an­swer (whether it were onely according to their woonted maner of bidding one another farewell, or to be fur­ther & otherwise mynded, yet) there cannot be proved a consent & approbation given to the things spoken of.

Next, let vs suppose that Naamans bowing down in the house of Rimmon, may have a double consideration: one, as being a religious action; the other, as being civill. Religious, if Naaman himself worshipped there. Civil, if the King onely worshipped, and no other with him: so as Naaman now was with him but for to leane vpon there, as in other places at other tymes. Which being admitted, yet then if it be considered as a religi­ous action in him, all know it to be vnlawful1 King. 19.18. Rom. 11.4. to bow the knee to Baal, & therefore also to bow down in the house of Rimmon; and no more allowed by the Prophet, then his other purpose of having the earth of the land of Israel with him to sacrifice vpon. And if it be considered onely as a civill action, then neyther were it to the que­stion in hand (which is concerning religious worship done or thought to be done by all present) nor for any persons but such as have like speciall imployment about their Lords and Maisters for vse of their service, when [Page 84] they goe to the place of their worship. But now it is cer­tayne and playne that Naaman asked pardon of God for it, and doubled this his request for mercy, as being very much affected with it. Which for a good and law­ful thing he needed not have done. And howsoever he purposed not hereafter to offer burnt offring or sacrifice to any God save onely to the Lord God of Israel, yet he thought still of bowing down w^th his Master in the house of Rimmō; for which he craved mercy, as acknowledging it to be evill. And thus might the Prophets answer fitly and needfully be given vnto him, not as saying, Goe and do as thou hast said, but, Goe in peace, trouble not thy self with these things which would not further but hinder the peace of conscience; & being now clensed of thy le­prosie be careful that thou sinne not against the Lord, but serve him, which forgiveth thyne iniquity & healeth thy infirmities: and peace from him be to thee. 2 King. 5.1.14.17.18.19. with Iohn. 5.5-14. & 14.1.27. Psal. 103.3. & 122.6.7.8. 1 Chron. 12.18.

And otherwise, the approving of Naaman to come to worship in the house of Rimmon, should both be against the whol course of the scriptures, & against the practise of the Martyrs in all ages, & a ready meanes for corrupting of others, and defiling himself, and dishonouring the Lord whom now hereafter he intended onely to make burnt offring and sacrifice vnto.

And in this case we must alway remember, that as God hath made and redeemed both body and soule, and will glorify both in the life to come; so he will of vs be glorifi­ed in this life both in our bodyes and soules, in all our wayes, and specially in the service and worship of his Name. Therfore would not the seven thowsand in A­chabs tyme bow the knee vnto Baall, nor kisse him with their mouth. 1 King. 19.18. Therefore would not Sha­drach, [Page 85] Meshach, and Abednego, fall downe and bow themselves to the image that King Nebuchadnezar had set vp: And when he threatned them & sayd, If ye bow not down, ye shalbe cast immediatly into the mids of an hote fiery for­nace: for who is that God, that can deliver you out of my hands? they answered and sayd to the King, O Nebuchadnezar, wee are not carefull concerning this matter to answer thee: Whether it be that our God whom we serve, who is able to deliver vs, do frō the hote fiery fornace & from thyne hand, ô King, deliver vs: Or whether he do not, be it knowen to thee ô King, that we will not serve thy Gods, nor bow down to the golden image, which thou hast set vp. Dan. 3.12-18.

The like work of faith should be seen in all the peo­ple of God. ForRom. 10.10. with the hart man beleeveth vnto righteous­nes, and with the mouth man confesseth to salvation. And our bodies are not our owne any more then our soules, but both of them are the Lords, who hath bought them with a price. Therefore ought we to glorify God in both, and to yeeld the one no more then the other to any false wor­ship or vncleannes whatsoever. 1 Cor. 6.19.20.

Finally, it should els be lawful to present our bodies at the Masse, and at any idolatry old or new wheresoever. And how then have ther ben or can ther ever be any Mar­tyrs of Iesus, which are on his side, called and chosen and faithful? Rev. 17.6.14. and 19.11.14. and 20.4.

But to leave such vnconscionable dissēblers to the judg­ment of God, let not vs forget that the Lord our God hath forbidden vs to endow any other, to receive or bow down to any inventions of Man in religion, specially to the constitutions and worship of Antichrist. And let vs take heed we provoke not the Lord to anger, who is a je­lous God, not enduring that his people should imbrace the bosome of a stranger and break his covenant, but pow­ring [Page 86] forth his wrath for this cause vpon his people, & visi­ting this iniquity even vpon the third and fourth genera­tion of them that hate him, and keep not his commande­ments but go a whoring with their owne inventions. Exod. 20.4.5.6. Numb. 15.39. Psal. 16.4. and 106.35-40. Prov. 5.20. Ezech. 44.7. 1 Cor. 10.22. Rev. 14.9.10.11. & 18.4.5. and 22.18.19.

The seventh Reason.

• IF the present Ministerie of the Church-assemblies of Engl. be not from heaven, but of men: then is it not lawfull in the wor­ship of God to heare it or have any spirituall cōmunion therewith.
• But the present Ministerie of the Church-assemblies of Engl. is not from heaven, but of men.
• Therefore it is not lawfull in the worship of God to heare it or have any spirituall communion therewith.

The consequence of the Proposition is manifest:

1. Because the Ministerie with which we may lawful­ly communicate is from heaven, that is, appointed by God and warranted in his word. Mat. 21.25.26. Ephe. 4.8.11.12. Heb. 5.4.

2. Because the worshipping of God by a Ministerie framed by Man, is a breach of the second commaunde­ment: which the Lord hath threatned severely to pu­nish. Exod. 20.5. Deut. 12.30.31.32. Esa. 29.13. with Mat. 15.15.9.

3. Because such a ministery is vncleane and lothsome in Gods sight, so as the people of God can have no san­ctified vse thereof. Num. 15.39.40. 2 Chron. 13.9. Esa. 30.22. and 52.11. and 66.20. Zeph. 1.4.

The truth of the Assumption is evident: because God hath not appointed the Ministery of the Church-assem­blies of Engl. but Man hath framed and set it vp. Which may plainely be seen by comparing the Book of God, & their Books together: The Book of God, where their offi­ces callings and administration cannot be found to be [Page 88] from heaven, ordeyned by the Lord: Their owne Books of making and consecrating Bishops Priests and Deacons; of Cō ­mon prayer and administration of the sacraments; of Canons and constitutions, &c. where they are readily found to be of Men, erected and authorised by themselves.

If any wil yet say, their callings & functions are frō hea­vē, let them shew it out of the word of God. Let thē shew (I say) that Christ the Lord hath ordeyned their offices, entrance, and administration: Their Offices of Archbi­shops, Lordbishops, Suffraganes, Cathedrall and Ru­rall Deanes, Prebendaries, Archdeacons, Subdeacons, Parsons, Vicars, Curates, &c. Their Entrance by the Pre­lates, by whom they are made Deacons and Priests and consecrated Bishops, according to their book of ordering and consecration; as also, their presentation to benefices by the Patrones, & institution by the Prelates, &c. Their administration of the word, prayer, Sacraments, and cen­sures, according to their Constitutions, book of Com­mon prayer, Injunctions, Canons, &c. For this is the way, & this only, to warrant their estate, & stablish the cō ­science of such as are troubled about it. Yet this they doe not, but partly by cavils and exceptions against the truth and witnesses of it, partly by vaine pretences of an­tiquity and humane authority, partly by abuse and false gloses of Scripture, partly by reproches and persecutions of all sorts, set themselves to obscure the light of the truth now manifested, and to turne away the people from the knowledge and obedience thereof.

Which is the more lamentable, considering what di­vers of them have judged and written of these things themselves. One thus,T. C. first reply. p. 83. The Ministerie of the Gospell, and the functions there of ought to be from heaven & of God, & not invented by the brayne of men. From heaven (I say) and hea­venly, [Page 89] because although it be executed by earthly men, and the Ministers also are chosen by men like vnto themselves, yet because it is done by the word and institution of God that hath Note this. not one­ly ordeyned that the word should be preached, but hath ordeyned also in what order and by whom it should be preached, it may well be accounted to come from heaven and from God. Seing therefore that these functions of the Archbishop and Archdeacon are not in the word of God, it followeth that they are of the earth, and so can do no good, but much harme in the Church.

Another thus,Demonstr. of Discipl. in the Preface to the Reader. Albeit many nations that have renounced that whore of Rome, are heynously sinful against the glorious Ma­iesty of Iesus Christ; yet is there none in the whole world so far out of square as England in reteyning that popish hierarchie, first coy­ned in the midst of the mysterie of iniquity, and that filthy sink of the Canon Law, which was invented & patched together, for the confirming and increasing of the kingdome of Antichrist: Where­in as great indignity is offered vnto Iesus Christ, in committing his Church vnto the government of the same, as can be, by meane vnderlings vnto a King; in committing his beloved spouse vnto the direction of the mistresse of the Stewes, and inforcing her to live after the orders of a brothelhouse.

A third thus,Removall of Imputations laid vpon the Minist. of Devon: and Cornwall. pag. 22. It is a matter which by all the straynings of men therein employed, could never yet be cleared, that Provin­ciall and Diocesan Bishops are by Divine Right, rather then by Humane Pollicie. We for our parts hold these things firme: First, that that Church-calling for which the scripture gi­veth no expresse warrant, is meerly vsurped and vtterly vn­lawfull. The office of Iohn (though it were extraordinary) yet we see the care of the holy Ghost, to prove it by the Scripture, Mat. 3.3 [...]. This is he of whom it is spoken by the Prophet Esaias. Let any divine tell me what doctrine he would collect, if he were to preach vpon that place. Secondly, that the Holy writt makes no mention of any such B. as is now amongst vs. Shew [Page 90] me (who can) the title Episcopus or Bishop given there to any mortall men in respect of other Pastors, and not wholy and one­ly in respect of the flock.

And divers others of them thus,Admon. 1. and 2. Not onely the office of Elders but their name also is out of this English Church vtterly removed, and in stead of them in every Church the Pope hath brought in and they in England yet mainteyne the Lordship of one man over many Churches. Which Lordbishops being not able (as the Elders) to execute their offices in their owne persons without substitutes, have therefore their vnder officers, as Suffraganes, Chancelours, Archdeacons, Officials, Commissaries, and such like. Also, They with their Canons and Courts are drawen out of the Popes shop, & take vpon 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 vsed, yea robbing the Church of lawful Pastors, Elders, and Deacons. And, In a few words to speak what we meane, Eyther must we have a right ministery of God, & a right govern­ment of his Church, according to the Scriptures set vp (both which we lack) or els there can be no right Religion, nor yet for contempt thereof can Gods plagues be from vs any while deferred. Thus & much more have sundry of themselves written in for­mer tymes, how ever it be that now they would seem to plead otherwise.

But to let them alone, by this may appeare how need­full it is for all, both Ministers and people, to take heed to their wayes, and to lay them to heart. Towching the Ministers, it should herein be with them, as it was with Iohn Baptist, who proved his calling by the word to be from heaven, Ioh. 1.22.23. with Mat. 21.25. And they that are in deed true Ministers, will have speciall care and alway be able to shew their offices and callings to be of the Lord, from heaven, approved by his word. So [Page 91] were the Priests and Prophets in the tyme of the Law: So were also the Apostles and Ministers of the Primitive Churches vnder the Gospell: Yea & Christ himself like­wise. And if we may certainely affirme, that the Christ who cannot approve his calling by the Scripture is not the true Christ, but a false Christ, and therefore to be avoyded, notwithstanding any truth he professeth and publisheth: then may we as surely conclude, that the Ministers which cannot prove their callings by the word of God are false Ministers, and therefore not to be joyned withall, whatsoever truth they teach or bring with them otherwise. And if the Prophets, Apostles, Iohn Baptist; & Christ himself would not take this honour vnto them, to be priviledged from having and shewing warrant of their callings out of the word of God: who and what are the Ministers of the Church of England, that they should be exempt from this so equall, so needfull, so generall a condition? And if they be not exempt, why are they not ready and carefull to shew it, for the satisfying of o­thers, and defence of themselves?

And for the people (howsoever the Ministers do) it should be with them, as it was with the children of Reu­ben and the children of Gad and half tribe of Manasses, who sayd, God forbid, that we should rebell against the Lord, & turne away this day from the Lord to build an altar for burnt of­fring, for meat offring, or for sacrifice, save the altar of the Lord our God, that is before his tabernacle. Iosh. 22.29. So should all Christians be likewise mynded and say, Far be it from vs, that we should rebell against the Lord Iesus Christ, & turne this day from him, in appointing for our selves (or submitting our selves vnto) any office or calling, for the administration of the word, prayer, or Sacraments, save onely that Ministery which Christ our Saviour hath ap­pointed in his word. Of which sort because these Mini­sters [Page 92] of the Church of England are not, far be it that we should rebell against the Lord our God, and turne away frō him in receiving of them, in mainteyning or submit­ting our selves vnto them, by hearing of them or com­municating with them in their Ministery any other wayes.

If it be sayd, that all that these Ministers do, is to the Lord; and that the things which they do are such as he hath commaunded, as reading the Scriptures, teaching the truth, praying, baptizing, &c. yet this doth not help them, nor covereth their sinne. For besides that which hath ben spoken before concerning this poynt, we may see here by this example, how the Reubenites and the rest confessed, that although they had built their Altar for the true God, and to serve him by no other sacrifices then he required, yet their attempt therein should not­withstanding be rebellion against the Lord, and apostasie from their God. The same likewise is to be mynded for all false Ministeries & devises of men in the worship of God vnder the Gospel. For whatsoever things ar writ­ten aforetyme, they are afore-written for our learning and instruction. Rom. 15.4. And hitherto of these Reasons.

Now the God of all grace give vs to agree and be like mynded in the truth and syncerity of the Gospell of Iesus Christ: that wee may set our hearts to receive & keep whatsoever the Lord hath commanded, and in one accord with one mouth may praise God even the Father of our Lord Iesus Christ: To whom be glory and domi­nion for ever & ever. Amen.