word which doth ordinarily beget men unto God ought to bee heard yet wee cannot conclude on the contrary the word which doth not ordinarily beget is not to bee heard For the word is but a morall cause or instrument of faith and repentance whereby the Spirit worketh not necessarily but at pleasure If therefore the Spirit worke by the word as his instrument it is of God and wee are bound to heare it But if God worke not by it effectually to saving conversion it is of him notwithstanding So this affirmative is true sinne deserâ—eth death but this negative will not follow on the contrary good works deserve life For of justice death is due to the sinner as his wages but eternall life is the gift of grace The Papists argue thus Disgrace done to an Image tendeth to dishonour God and therefore by the Rule of Contraries Honour done to an Image tendeth to the honour of GOD. Their inference and yours turne both upon the same hinges And I might truly say unto you in your owne words Ibid. Have you not here shewed your selfe an acute disputer for to pull downe Bethel you build Babell to condemne the true hearing of Gods Word you commend Idolatry Consider therfore your owne reasons and be not so rash and hastie to disgrace your brethren Your obscure translating of Philosophicall Canons CAN. Stay Sect. 2. pag 54. CAN. Stay Sect. 9. pag. 100. I will passe over as Relata sunt simul natura which you English thus Relations in nature are alike and apply it as strangely Qualis causa tale causatum you translate thus As is the cause so that which is caused of the doing of the thing Idem qua idem semper facit idem which you render As is the same so alwayes followes the same effect whereby you turne principles or Canons at least into riddles and it is hard to say whether your interpretation bee more obscure or misapplication unreasonable to speake in your language as vaine as ever man made For that which is spoken of causes univocall necessary and proper at least that you referre to morall instruments as if the word preached by wicked instruments might not bee effectuall or a man could not heare an ungodly Minister preach the Gospell but he must partake in his sin CAN. Stay Sect. pag. Sect. 3.16.17 Id. Sect. 4. pag. 28. sect 5. p. 40. sect 1. p. 49. sect 4. p. 62.63 67 72 73 74 75. You are large in proving what is not questioned as that God must bee served as he hath appointed That it sufficeth not to intend a good end but the meanes must bee lawfull That men must not bow their knees to an Idol under pretence that they reserve their hearts unto God That wee must bee earnest and zealous against Idolatry That the matter of worship must be grounded on the word Consciences shall never find any sure port to run unto but only God Calf p. 22. and that it must be done in a right and lawfull manner order form or way That the law of God is the rule of conscience That custom must not prescribe against truth That we must not doe evill that good may come thereof with other the like which you know well your Opposites do believe and maintaine But that God is not worshipped in our assemblies as he hath appointed That to heare the word preached in our congregations is pernicious Idolatry that the means therein be unlawfull that the ministerie is Idolatrous or the worship vaine that you prove not either by Scripture or any learned approved Author whatsoever you bring in both your bookes to this purpose besides your own peremptorie actions may be shut up in few words The Authors which you quote are oftimes abused you mangle their words and make them seeme to speak what they never meant or intended CAN Stay sect 3. p. 57. The truths they teach you say speaking of the Ministers of the English Church are from God but the office which gives them power and charge to speake them is from Antichrist and a speciall character or marke as the learned write of the beast Simon on Rev. pag. 120. Acts Mon. edit 5. pag. 588. On Rev. ca. 14.9 Though Priests Deacons for preaching Gods word ministring the sacramets with provision for the poor bee grounded on Gods law yet have these sects no manner of ground thereof L. Cobh Act. and Mon. p. 514 5â—5 Thus said Iohn Chaydon a Martyr of Christ The Bishops licence to preach the Word of God is the true character of the beast that is of Antichrist The like M. Bale and others But no word sounding that way is to be found in M. Simons Since their law of Confirmation was made saith hee the Bishop with the Chrisme doth signe the partie in the forehead with the character of the crosse And since they made their new office or sacerdotall thus they make their cate chumine The child or partie is brought to the Church doores where the Priest maketh a crosse with his thumb on the forehead of the childe and at the font the priest maketh a crosse in the right hand of the child c. Thus this Author but to your purpose not one word M. Bale was so farre from condemning the office of Bishops simply as Antichristian that hee himselfe was Bishop of Osyris in Ireland And how likely it is then that he should absolutely condemne a Bishops licence to preach the Gospell of Jesus Christ in the Churches of Christ as the mark and Character of the beast let any man judge What he might condemn in some respect and consideration in popish bishops as they stand sworne slaves to that Antichrist of Rome that cannot be drawn to the testimonie of Bishops CAN Neces of separ p. 25â— who have cast off the authoritie and renounced the doctrine of Antichrist And the same may bee answered to the testimonie of John Châ—ydon You many times repeate that upon the Nonconformists grounds to returne unto the service in the Church of England is to joyne with Idolaters in Idolatry This no doubt is a vehement accusation if it can be proved if it be rashly surmised then it is as pestilent a slander But ground out of the Nonconformists for such conclusions you have shewed none nor once take notice of that which is alledged to the contrarie which you could not but see if you could have found any exception against it They doe not deny but there is a visible Church of God in England and therefore your saying of them that they doe almost in plaine and flat tearmes say that we have not so much as any outward face and shew of the true Church argueth that you have almost no love in you which upon one word once uttered contrary to the tenour of their booke T.C. repl 1. p. 8. Vnreasonab of separation p. 81. and course of their whole life surmise this of them Thus a chiefe Nonconformist
against Martiall Preface to the reader Bellarm. lib. 3. de justifi c. 8. Non potest aliquid certuÌ„ esse certitudine fidei nisi aut immediate contineatur in verbo Dei aut ex verbo Dei per evidentem consequentiaÌ„ deducatur Park de pol. Eccl. l. 1. c. 1.4 Separabant se sacerdotes et Levitae qui Deum timebant 2 Chro. 11.14 Atqui haec separaâ—â—o ab Israelitis idolatris erar quâ— legemcult umque Dei per idola Ieroboam fundamentaliter sustulerunt Aug. de unit eccl c. 16. Let the Donatists if they can shew their Church not in rumors and speeches of the men of Africa nor in the couÌ„cels of their Bishops nor in the discourses of any writer whatsoever nor in the signes and miracles that may be forged but in the prescript of the Law in the predictions of the Prophets in the verses of the Psalmes in the voyces of the Shepheard himselfe c. that all devised false and idolatrous worship is to be abhorred is confessed and professed by Conformists and Nonconformists It is a constant received position That nothing ought to be tolerated in the Church as necessary unto salvation or as an article of faith except it be expresly contained in the word of God or manifestly to be gathered therefrom and that all ceremonies are to be rejected wherein there is placed opinion of merit worship or necessitie to salvation But that the worship tendred to God in the English Congregations is devised false idolatrous that the Nonconformists never said nor thought and whosoever shall rashly affirme it he shall never be able to make proofe thereof by the word of God If any rite prescribed in the book of Common-prayer be worship in the use thereof the word being taken in a large signification that is not so in the intention and profession of the Church nor apprehended to be so in them that conforme unto it neither doth it defile the worship of God to them that joyne in the ordinances of grace notwithstanding the corruption which in their judgement is annexed to it and practised by some For notwithstanding such corruption or abuse the worship it selfe is that which God hath prescribed approved blessed to them that seeke his face aright and serve him unfeignedly whereat he requireth our presence and wherein he hath promised to sup with us and we with him That the Non-conformists should affirme the worship of God or ministery in the English Assemblies to be as false idolatrous and unlawfull as was the worship of Jeroboam at Dan and Bethel is a most lewd and impudent slander which the sworne shavelingâ— of Antichrist whose profession is to lye and slander for the catholique cause would blush to vent You know it is contrary to their judgement practice prosession and protestations many times renewed Whether the phrase be tolerable or no if you will be prodigall to pawne your head in this case take heed lest you loose it not in Gods cause but in your owne And if you shall be desperate herein your forwardnesse will move no wise man for Religion is to be learned from the truth of God and not from the high adventures of inconsiderate men The Non-conformists can prove the Religion and worship of the Church of England to be of God not by petty reasons and colourable shewes which they leave to them that maintaine a bad cause but by pregnant evidence from the word of truth not by similitudes allegories and forced interpretations of Scripture as you dispute against it but by plaine texts of Scripture and sound reason deduced therefrom against which the gates of hell shall never prevaile The Author of that Booke Bilson Christ subject part 4. p. 349. This is the doubt betwixt us whether we should coÌ„tent our selves with such meanes as he hath devised for us and coÌ„mended unto us thereby daily to renew the memory of our Redemption or else inveÌ„t others of our own heads fit perhaps to provoke us to a naturall and humane affection but not fit to instruct ourfaith c. He knowing that images though they did intertaine the eyes with some delight yet might they snare the souls of many simple silly persons and preferring the least seed of sound faith beholding adoring him in spirit truth before all the dumbe shewes and Imagerie that maÌ„s wit could furnish to win the eye Can. Neces of Separat c. 2. p. 78 79. 254. according to a prescript form culled out of the blasphemous Mass-book 238. That which was takeÌ„ out of the vile Masse-booke c. Sold. â—aâ—w T. C. repl 1. pag. 130. Abridg. p. 89. Adm. 1. p. 9. 2. Adm. p. 41. Fall of Babyl â—9 Altar Damasc pag. 612 613. Syons plea. 29. Perth Assemb 64. Syons plea. 30. pag. 40. 〈…〉 intituled The course of Conformitie sheweth that the Israelites might in generall pretend for Jeroboams calves the same excuses that were made in defence of some corruptions thrust upon the Church of Scotland but the corruptions he doth not make to be like nor the pretences to be of equall validitie nor the state of the Church where such corruptions are tollerated to be the same with the state of the Israelites who worshipped the Calves Abuses that agree in the generall nature of abuse may be coloured with the same pretences when they be not of the same weight qualitie or degree the one may be small the other hainous The same distinction may be brought to countenance the vilest heresie and a petty errour if I may so speake Heresie and Idolatry are both talkative and who doubts but corrupt wits can say much in defence of both shall we thence conclude that errour or heresie are both one every abuse is grosse idolatry The Author you quote was not so unadvised His drift was onely to shew the vanitie of such excuses and not to match the things pleaded for with Jeroboams Idolatry as hath been shewed before But let us see whether you can alledge any colourable shew or petty reason to prove our worship to be false and idolatrous The whole forme of the Church-service is borrowed from the Papists peiced and patched together without reason or order of edification yea not onely is the forme of it taken from the Church of Antichrist but surely the matter also For none can deny but it was culled and picked out of that popish dunghill the portius and vile Masse-booke full of all abhominations From three Romish Channels I say was it raked together namely the Breviarie out of which the common prayers are taken out of the Rituall or booke of Rites the administration of the Sacraments Buriall Matrimony Visitation of the sick are taken and out of the Masse-booke are the Consecration of the Lords Supper Collects Gospels and Epistles And for this cause it is that the Papists like so well of the English Masse for so King James used to call it and makes them say Surely the Romish is the true and
displeased with their owne service and will renounce their owne Religion If Pope Pius the fourth promised to Queene Elizabeth that if shee would reconcile her selfe to the Church of Rome Pius the fourth in his Bull sent forth against Queene Elizabeth saith ImpioruÌ„ numerus tantum potentiâ invaluit nullus jam in orbe locus relictus fit quem illi pessimis doctrinis corruÌ„pere non tentarint And then speaking of Q. Elizabeth Missae sacrificium preces jejunia cihorum delectum caelibatuÌ„ abolevit and acknowledge the supremacy of that Sea he for his part would binde himselfe to declare the sentence pronounced against her Mothers marriage to be unjust to confirme by his authoritie the English Liturgie and to permit the administration of the Sacrament here in England under both kindes It is no new thing for the Pope to permit and confirme both for his owne sinister end what he doth not like or approve It is no strange matter that the Pope should preferre his supremacy before the purity of Religion And by the words of the offer the promise of the Pope seemeth not to be extended to the whole Liturgie and service of the Church as it is established by Law but to some part alone perhaps as it was practised before the sacrifice of the Masse was abolished For why should it be added that he would permit the administration of the Sacraments in both kindes if he would confirme the whole English Liturgie as it is now set forth After Queene Elizabeth was proclaimed a Proclamation came forth that the Letany the Epistles and Gospels the Decalogue the Creede and the Lords-prayer should be read in all Churches in the English tongue but it was the fourteenth of May after being Whitsunday before the sacrifice of the Masse was abolished and the booke of the uniformitie of common-prayer and the administration of the Sacraments publiquely received but whether the whole Service be meant or no it is not much materiall for he could not confirme it but he must condemne himselfe If the Papists for the first ten yeares The seditious Bull of Pius Quintus was set up published by Felton a rebellious traytor in the twelfth yeer of Q. Elizabeth which bare date the fifth of the Calends of March Anno 1569. An. 13. The statute for subscription to the Doctrine of faith SacrameÌ„ts An. 17. of Q. Elizabeth there was great stirre about Ceremonies and Discipline Scripsit haec ille saith Mr. Parker speaking of Dr. Whiteg ante natam separationeÌ„ nostram quae utinam O utinamâ—nata nunquaÌ„ fuisset Park de polit Eccl. l. 1. ca. 14. sect 1. Ann. 20. Began a flourishing time An. 26. Universall subscription offered to the Ministers After which followed grievous troubles and then separation and falling from the Chh. August lib. 1. contr ep Parm. c. 7. Nec quae dicebant probare potuerunt et adhuc in sanctae Ecclesiae praecisione Sacrilego furore ferebantur Acts and Mon. vol. 3. title The Cannon of the Masse resorted to our publique Congregations and service what can we thinke but that the hand of the Lord was with us for good whiles we sought him unfaignedly who caused our enemies at least lyingly to submit themselves For in the first ten yeares of Queen Elizabeth there was sweet consent amongst brethren The Pope durst not curse the Gospell flourished and was glorifyed the Papists durst not oppose themselves and I thinke there was not a man that thought of separation The pressing of subscription and conformitie in the tenth yeare of Queen Elizabeths Reigne was that which brought in all the troubles and contentions following For after that Brethren wrote one against another the Papists they fell backe to their vomit and in processe of time and not long after some of fiery spirits advanced the Controversies to such an height as they forsooke their brethren renounced their Mother and drew themselves into voluntary separation or schisme Which rents have beene encreased unto this day by the violent urging of subscription and conformitie on the one fide and the maintenance of that rash and sinfull departure on the other But these things convince not our service to be idolatrous In few words if our publique worship be false and devised it must be either because it is a stinted or set Liturgie devised by man or for some speciall reason in respect of the former matter If because it is a stinted or set Liturgie devised by man then it is in vaine to say it is picked out of the mass-Masse-booke or it pleaseth the Papists or the Pope would have confirmed it For this doth not make it devised worship but it is devised worship because it is a set or stinted forme And then the same sentence must passe against all set formes of Psalmes Blessings Confessions and Catechismes Then the publique worship of all the Churches of God throughout the whole world for the space of this fourteene hundred yeares if not more was false devised and idolatrous If in respect of the peculiar matter or forme then either the bare forme of words order and methode must be a part of worship or the matter and substance of prayers and administration of the Sacraments be forged and devised worship neither of which was ever said by any Nonconformists nor can be avouched with colour of truth The forme may be too like the mass-Masse-booke in some things and the matter in every point not so pure as is to be desired but the forme is not worship nor prayers and substance of administration devised worship Such is the unholinesse of this Idol-booke Sect. 2. Neces Can. of Separat p. 81 82. 2 Admon pag. 56. Def. Admo pag. 4. 1 Admonit pag. 3. Syons plea. 342. 318 314. Mr. Gilby pag. 29. 2 Admon 57. 1 Admon 3. as the Nonconformists generally have refused to subscribe unto it affirming it to be such a peice of worke at it is strange any will use it there being in it most vile and unallowable things And for this cause they have besought the Peeres of the Readâ—ie that it might be utterly removed and many reasons they have given in severall Treatises to prove their condemnation of it just and lawfull First because it is an infections Liturgie Romish-stuffe a divised service and in it are many Religions â—ixed together of Christ and Antichrist of God and the Devill besides a booke full of fansies and a great many things contrary to Gods Word and prayers which are false foolish superstitious and starke naught Secondly They cannot account it praying as they use it commonly but onely reading or saying of prayers 2 Admon 56. even as a childe that learneth to reads if his lesson be a prayer he readeth a prayer and doth not pray even so it is commonly a saying and reading prayers and not praying Thirdly In all the order there is no edification but confusion Fourthly Wee reade not of any such Liturgie in the Christian Church
doe nothing but reade as that which makes men neglect the preaching of the Word therefore a prescript Liturgie is disliked To appoint or use a prayer conceived or stinted as the Papists doe their Mattens and Evensong for a set service to God howsoever it be uttered ignorantly for custome with lips onely alone or with others in publique or private as if the rehearsall of such words though neither understood nonheard were an acceptable service from l Bils Christ subject part 4. p. 416. Your maine foundation is a dreame of your owne that the Church of Corinth had a prescribed nuÌ„ber of prayers pronounced by some one Chapsaine that said his lessoÌ„ within book and might not goe one line besides his Missale for any good This you imagine was their Church-Service all other prayers Psalmes blessings thankesgivings though they were used openly in the Congregation and the whole people bound to say Amen you will not have to be called Church-service which he must not depart one word for any good is a superstition justly to be condemned Thus to repeate the words of a prayer though never so good and holy is not to pray But this makes nothing against the lawfull holy religions use of a stinted forme of prayer publique or private which is that we plead for And this is all that can be gathered from the Author of the Admonition There needs no great skill to discerne the inconsequence of this manner of arguing which here you use To use a stinted forme as the Papists doe for a set-service is naught though the words be good therefore a stinted or prescribed forme is altogether unlawfull And put case some private or singular person hath spoken roughly in heate and passion of the Booke of Common-prayer or seemed to disallow the stinted use of a publike found of prayer or Liturgie his speech or position delivered as his private conceite and perhaps not rightly apprehended must not be interpreted the principle of the Nonconformists contrary to the tenour of their writing profession and practice much lesse must his words be racked contrary to his meaning as if he condemned all stinted Liturgies as falso deâ—ised and idolatrous worship or did leane unto favour or uphold the practice of separation from the assemblies because such Liturgies are in use among them Howsoever by the grounds of the Nonconformists laid downe in the second section Sect. 3 Can. Neces of Separat pag. 92 93 94 c. to 98. separation must necessarily follow from all communion with them in the worship of their Church-service-booke yet to have the point more fully proved I will here shew that every particular thereof is affirmed of themselves to be idolatrous false Antichristian Touching the Booke we may consider two things First The distinct services thereof Secondly The Ceremonies used in and about the same Wee will speake first of their Ceremonies that is of the Crosse Surplice and Kneeling in the act of receiving the Lords Supper Against these many Treatises have beene purposely written I will here onely observe some of their speeches referring the Reader to their Bookes if he desire more satisfaction c. Voluntary separation from the ordinances of Religion in our assemblies Answer is neither commanded by God nor taught by the Prophets or Apostles It is not approved by the practice of the Saints nor grounded upon the principles of the Nonconformists as hath beene shewed That there be m A disputation against the English-popish c. Epistle to the Reformed Churches In England Ireland every noysom weed which Gods hand never had planted was not pulled up c. Sprint repl to the answ pag. 269. acknowledgeth the reformatioÌ„ of England to have been defective abuses and corruptions in the Booke the Nonconformists doe not deny and therefore in all humilitie they have sought to have them reformed but that they affirme the whole service thereof to be idolatrous false Antichristian that is your impudent slander That many Treatises have been written against the Ceremonies imposed upon the Ministers and people is very true But in the relation which you make out of them these few things must be observed First what is spoken of one Ceremony you apply to all when there is not the same reason of all in the judgement of them that wrote Secondly what they write of the Ceremonies as they are used amongst the Papists that you report as if they understood it of the use of the Ceremonies as they are imposed and injoyned amongst us Thirdly The private opinion of one you alledge as if it was the common principle of the Nonconformists though you doe or might know that generally they are of another mind Fourthly Amongst your chiefest Nonconformists you alledge such as be not English-Nonconformists nor speake of English-Conformitie but that which was lately brought in among themselves whose case doth much differ from ours in their judgement But the further examination of these things is needlesse let us heare how from these principles of the Nonconformists you can conclude the necessitie of Separation From all which Can. Neces of Sepâ—rat pag. 98. this argument may be framed That worship in which a man cannot possibly communicate without sinne he is bound necessarily to separate from But that worship in which these Idolls are made and used viz. the Crosse Surplice and Kneeling a man cannot possibly communicate without sinne Therefore from that worship wherein these Idols are made and used a man is bound necessarily to separate The proposition is certaine and by Doctor Ames in his cases of Conscience acknowledged Although saith n Lib. 4. cap. 24. he we may joyne to that Church in which many defects are to be tolerated yet not to that in which we cannot but necessarily partake in sinne The Assumption is assented unto by as o Parker Crosse lib. 1. pag. 20. 21. judicious and zealous Nonconformists as ever held that cause and they have brought good proofes for it First because men must flie from Idols and Idolothites But when they come to worship God after the order of the Congregation where these things are practised they doe not flie from them but draw neere unto them Secondly Their bare presence argues their approbation and yeelding in shew to Ceremonies Thirdly p Mr. Bates p. 258. Though the personall sinnes of the Minister doe not hurt the people yet his ministeriall and publique sinnes doe hurt which he performes for the people to God and so their joyning with him is unlawfull Fourthly What example can be brought where the holy men of God have communicated with such things The Author of the dispute upon communicating at thier confused Communions affirmes confidently that the sitter is accessary to the sinne of the keeler and he gives many reasons for it whereof wee shall have a fit occasion hereafter to speake Can any man beleeve Answer that the Nonconformists say both parts of your reason are true viz. That a man
AN ANSWER TO TWO TREATISES Of Mr. IOHN CAN THE Leader of the English Brownists in Amsterdam The former called A Necessitie of Separation from the Church of ENGLAND proved by the Nonconformists Principles The other A Stay against Straying Wherein in opposition to M. Iohn Robinson he undertakes to prove the unlawfulnesse of hearing the Ministers of the Church of England Very seasonable for the present times By the late learned laborious and faithfull servant of Jesus Christ JOHN BALL He that is first in his owne cause seemeth just but his neighbour commeth and searcheth him Prov. 18.17 Prove all things hold fast that which is good 1 Thes 5.21 LONDON Printed by R. B. and are to be sold by John Burroughes at his Shop at the signe of the Golden Dragon neere the Inner Temple gate in Fleetstreet 1642. TO The Christian READER Sound Knowledge and love of the Truth together with inward peace and Spirituall joy through Communion with Christ in the Ordinances of the Gospell Christian READER THis ensuing discourse was prepared for the Presse by the Reverend Author and committed to one of us that it might be made publike of which we will say nothing but shall freely venture it to stand or fall by the award of an impartiall judgement Neither shall wee present thee with the Authors deserved praises seeing his rare pietie and great learning were sufficiently knowne to very many of various rankes who were well acquainted with him and his workes already Printed have given a competent proofe hereof unto all others who have 〈◊〉 them without prejudice and partialitie Only by occasion of publishing this piece wee â—â—we leave to cleare him from such aspersions as by 〈◊〉 have causlesly beene cast upon him and by others too much and too easily believed against him a thing incident to men most eminent and innocent as instances in all Ages will evince not only to the blemishing of his just estimation but also as we conceive to the prejudice of the truth it selfe and in favour of many spreading errours and exorbitances Those aspersions which wee shall endeavour to take off are two which though they openly contradict each other yet they unhappily agree to defame our worthy friend whose credit wee judge our selves many wayes bound to vindicate and preserve The one intimating some degree of declining from his former inconformitie in deserting the Nonconformists cause and grounds being too much inclined to favour the times in our Ceremonies and Service book The other expressing his advancing beyond the wonted limets of a Nonconformist towards the cause and course of separation Two things are pretended to confirme the former 1. A passage in the Preface of his Book called A friendly tryall of the grounds tending to separation c. pag. 3. his words are these Many are the objections which are made against set formes of Prayer and particularly against our booke of Common Prayer All which I have endeavoured to answer severally not because they are of so great weight but because I desired fully to satisfie every doubt c. Secondly that in the whole frame of the same booke he speakes more covertly and coldly against the corruptions of our Church than became a man who continued stedfast in the wayes of Nonconformity For Answer whereunto we affirme in the Generall That upon our knowledge he lived and dyed a strict forbearer and firme opposer of all such corruptions as the Nonconformists heretofore so usually called had commonly by their publike writings disallowed Nor have wee knowne any man in that kinde more precise uniforme and constant to his opinion in discourse prayers and practices yet alwayes carried on with Christian moderation and meekenesse which graces are of singular use in controversies of this nature yea some of us can witnesse his purpose if God had lent him longer life by a set Treatise to have shewed himselfe a plaintiffe for the Nonconformists against the corruptions in our Church as in this hee appeares their defendant against the Calumnies of Master Can. These testimonies may satisfie the sober minded that he continued cordial to their cause whereunto more might be added but wee desire not to revive the remembrance of these differences among deare brethren Because wee pray and hope that through Gods mercy by meanes of our Gracious Sovereigne and of the present Parliament they will in such sort be buried that they shall arise no more to our disturbance and discomfort More particularly to the passage objected out of the forecited Preface we Answer That the words themselvs doe not necessarily imply any such sense but they may admit yea they will carry a better construction if the Reader will be candid and well advised For he saith not that he hath answered the objections as suggesting little or nothing blameworthy in our Liturgie but because they are not of so great weight as to inforce the unlawfulnesse of those set formes or warrant a separation from our Churches and publike worship in regard thereof All which both the title of the Booke and the tenour of the whole discourse therein together with this Treatise exhibited will sufficiently cleare unto the indifferent and attentive Reader And that this was his meaning some of us can testifie from his owne mouth which also he would have manifested to the world if God had lengthened his life either in an Epistle annexed to this worke now brought into the open light or some other way as might have been judged most convenient But you will say Object The other ground of this imputation is more pregnant for why did he not speake out against the corruptions of the times as others did Nay why did he seek to cleaâ— the book of Common Prayer of some things charged upon it Two things we conceive may fully take off the strength of this objection Answ 1. Because it was impertinent here to aggravate or multiply corruptions objected but rather to shew that as in some things the booke by them was overcharged so notwithstanding all that could be alledged against it yet separation from our worship could not be lawfull much lesse necessarie 2 The state of those times wherein this piece was penned would not brooke more plainnesse in that and such like points this we could if it were expedient aboundantly evidence by declaring with what difficultie it passed the Presse what exceptions were taken at some harmelesse expressions and what amendments were exacted in some phrases which seemed somewhat openly to hint the Authors heart-workings towards that Reformation which in these times is much desired and endeavoured The second imputation remaines to be removed viz. that though our Reverend Author had both reasoned and written against the opinions and practice of separation in the time of his health yet on his death bed he did retract and with griefe repent what in that kinde he had done This is commonly reported confidently believed and gladly embraced not only here at home but also in forreigne parts even in
any spirituall communion with it Truely it would make a man admire if he should understandingly compare together the writings of these two companies touching a Church ministery For in their opinious about it they are as contrary each to other as light to darkenesse Christ to Belial righteousnesse to unrighteousnesse notwithstanding though so different in judgement yea they will communicate together in one ministery but one of these against knowledge offend surely let them look well to it For to him that knoweth to doe good and doth it not to him it is sinne that is his fault is so much the more and propertionably his condemnation shall be without repentance ANSWER Instead of sound arguments wee have here your rash and unadvised censure the one of these you say against knowledge offend surely But what evidence can you bring to justifie this condemnatorie sentence or how can you reconcile your selfe unto your selfe herein CAN Necess of separat page 30. August de civ Dei lib. 5. c. 17. Nihil est loquacius vanitate quae non ideo potest quod van tas quia si volue it plus etiam clamare potest quam veretas Here you tell us the Conformists many of them at least offend not against their Conscience and formerlie you expresse your Charitie to the Non-conformists that although their practice is not strictsie answerable to their profession and therefore doe give just occasion to the Prelates to insinnate against them hypocriticall ends yet you for your part are other wise minded than the Bishops in this thing and doe thinke that they doe of Conscience condemne the state of that Church but doe not maturely consider the responsive conclusions which follow upon their principles These were your thoughts then and what should occasion this sudden change And if you will weigh what you have written of necessity you must accuse your selfe of grosse inconsideratenesse in saying you know not what and perverting mens words of all sorts or of sinne against Conscience if you write what you know to be false Considering how you deale in both your bookes throughout I scarce know an Author who hath more need to look home than your selfe It is true the Conformists and Non-conformists have written on both sides one against the other in matters of Church Government and Ceremonies and perhaps with bitternesse more than beseemeth wherein alwayes the forwardest men have not been of the greatest judgment or best moderation And therefore every thing that is written must not be interprered as the judgment of all or most of either side but as the private opinion of the pen-man which falleth out in all controversies amongst all sorts But whatsoever outcry you make of contrarieties there is no point of that weight and moment controverted betwixt them as might justly hinder communion together in the Ordinances of Religion If their contention had broken forth to such an head they might have beene answered more justly the one or both sides to offend of furie if not against conscience The Conformists you say keepe much better to their grounds than the other doe Calfeh against Mar. cap. 1. pag. 21. b. Somebuild timber and hey and stubble yet must vvee not take the hope of Gods mercy from such evill car penters as lay so rotten a covering upon so sure a building whereas othervvise they offending in tristes be sound enough in other matters and stick to Christ the only substantiall and true foundation for they consesse down right that their Ministerie is from the Church of Rome It seemeth you did neither much care nor enquire what they professe else you might have seene they say and professe in this point as the others doe The Conformists I use that word because you are pleased so to speake maintaine against the Papists that the first Bishops who laboured reformation in this kingdome did receive their ordination from Romish Bishops and had such calling as was to be found in that Church But doe they only acknowledge so much was not this evermore received for a truth in the ancient Church that ordination received from heretikes not erring in the maine fundamentall truths directly was true and effectuall Doe not all reformed Churches which have separated from the abominations of Rome professe that the first reformers amongst them received some ordinary calling in the Church of Rome which remained in that time of the visible Church corrupted For some of them were Bishops some Priests and Doctors approved of the Vniversities and ordinarie Churches many of them preached the Gospell and administred the Sacraments before excommunication or persecution raised by the Adverfaries in that they were sent unto or set over severall Churches or congregations in which they ought to execute their office or ministration therein they received commandement to preach the Gospel If men that sent them did mix anything else to their calling they must be obedient to divine institution not to humane addition So being after an ordinary manner sent of God singularly they were extraordinarily stirred up of him to promote and set forward his kingdome Rivet Cathol Orthe tract 2. q 8. s 3 Belthaz Lydias no. in disp Tabari c. 11. Whit de ecc q. 5. c. 6. Bucer Siquid boni fuit in successione vocatione ordinatione Ecclesia jum cum primos nostros doctores Deminus excitavit id totum in illis si fuisse dixerimus quid cantra obycient poâ—lificit Num exim cedo vel Judaei vel Turcae vel Barbari ac prophans homines de reformanda Ecclesia prim verba facere ac non potius viri gravissimi doctissimi que Ecclesia passoris Thus Luther Hus Wickliffe and others were called both ordinarilie and extraordinarilie an ordinary calling they received in a corrupt Church and extraordinarily they were stirred up to fulfill the Ministerie they had received according to the commandement of God and not after the traditions of men It is generally received for a truth at this day that Baptisme administred by heretikes who erre not in the maine fundamentall truths of Baptisme In the ordination of bishops it is said Interrogamus te si omnem prudentiam tuam quantum tua capax est natura divinae scripturae sensibus accommoder evolueris vis ea quae ex divinis scripturis intelligis plebem cui ordinanduses verbis docere exemplis Accipe Euangesiâ— vade praedica populo tibi commâ—sso or deny not the essentiall forme of Baptisme is true for substance And if Baptisme be true and must bee reverenced as Gods ordinance deserveth there is some truth of Ministerie amongst them They that thinke the basest of Rome will acknowledge the Baptisme administred by Priests and Jesuites to bee true for substance And if the Baptisme of God may bee received or derived from their Ministerie it is no absurditie to affirme that the first seekers of reformation derived authoritie from God to preach the Word and administer the Sacraments by their Ministerie
long agoe Another in the booke which you pretend to answer and in these very pages He most shamefully and lewdly as a man void of all common honestie and grace maketh the Ministers of Lincoln to affirme that the Prelates are reviled to be great Antichrists and their Ministerie and constitution to be great troublers of the Church at this day and that it cannot but be very sinfull and hurtfull to retaine or communicate with them CAN Stay §. 3. p. 59.69 Raiâ—old de ideloâ—l 2. c. 1. §. 2. Bilson Christ subj part 3. pag. 269. The Divell himselfe can shew no greater malice than to pervert that which is well spoken and to force a lewd senes of his owne or another mans words The Divell himselfe would have beene ashamed in this open manner to have told such a lie and therefore he is to be trusted no further than he is seen This you passe over in silence and if the substance of the accusation bee applyed unto your selfe I know not what apologie you can make Christ saith Rainolds as you quote him the Pastor of his Church doth tell us that he feeds not in Antichristian assemblies in the denne of theeves neither is it his will that his flock should there rest at noone But in the pleasant pasture by the still waters that is in the shadowes of the true Christian Churches detesting Idolatry But D. Rainolds words are not in caetibus papisticis speluncis idolâ—latrarum c. but in untbraculis orthodoxorumcatuum Whether this change of Antichristian Assemblies for popish Assemblies and true Christian Churches for Orthodox Assemblies CAN Stay § 3. p 22. D. 〈◊〉 by words and Letters testimoniall 2â—4 wâ— made in simplicitie be judge your selfe You might easily conjecture your credulous reader might conceit our assemblies to be Antichristian and not true Churches but popish Assemblies and not Orthodox he could not imagine them to be You alledge D. Amos saying It cannot be a true Church that wants order For by this the parts and members thereof are knit together But this is not to bee found in the place mentioned But D. Aines moving the question whether it be lawfull to stick to that Church from whom power of removing scandals and purging out the ungodly is taken away He answereth That power â—jure quoad actum primum cannot be separated from the true Church because immediately and necessarily it floweth from the essence it selfe for it is contained in that covenant whereby the faithfull are gathered into a Church The use of this power cannot be taken away without the great sin of them that take it away and the hainous injurie of them from whom it is taken Neither ought the Church to rest in this that she seeth her selfe unjustly oppressed of others For it belongeth to the office of the Church to defend that libertie where with she is endowed of Christ But yet if the faithfull contending for their libertie cannot obtaine their right in that part nor without grievous inconveniences come to a more free Church and can keepe themselves from the approbation of evill and doe also studie as much as in them lieth to supply that want they sinne not if they joyne themselves to such a Church or continue in it Thus D. Ames cleane contrary to that which you make him affirme Master Baines as you alledge him writes CAN Stay sect 2. p. 55. Bain diocesan That no people can worship God in repairing to any Church or ministery without warrant of the Word Let the Reader note it say you And if it be wisely noted it makes nothing against partaking in our assemblies in the ordinances of Grace because that is warranted approved commanded of God in his holy Word But Master Baines words are No people can worship God in repairing to this place and ministerie without warrant of his Word And he speakes of a Diocesan worship and ministerie peculiarly appropriated to that place as it was at Hierusalem which is nothing to your purpose You pretend that you have taken your principles out of the Nonconformists ever the chiefest of them which for learning CAN Neces of separ To the Read zeale judgement holinesse of life c. have ever held that cause But some things brought in their names is neither the opinion of all nor of the most nor of the best learned nor of many but either the private opinion of some one or the conceit of such indeed as were separated from the communion of the Church of England and not from the abuses only which were in the Church You cite Master Penry saying CAN stay sect 3. p. 57. M. Penry of the Ministerie of the Church of Engl. p. 37.38 CAN Neces of separ p. 16 28.43 Exhortation to the government of Wales 42 46 26 CAN Neces of separation Epist to the Reader CAN Neces of separ p. 252. It is most certaine Satan rules in the consciences of men not only by false doctrine but also by his false power and ordinances his kingdome of darknesse not only consisteth in the lies false doctrin and worship which he hath coined but also in the false and Antichristian ordinances which he hath invented for the ruling of his idolatrous denne And therefore the children and Saints of God ought to avoid both the one and the other But whatsoever his meaning bee in that or other passages cited Master Penry was not a Nonconformist but a Separatist by your owne confession and therefore his sayings are not to bee received for the Nonconformists principles Master Br. saith It is lawfull to communicate in that worship where the ceremonies are used but wee cannot believe him say you for his brethren both affirme and prove the contrary And here now is a fit place to write down the words wherof mention was made in p. 99. partly because the author is a principle Nonconformist and partly to discover the rashnesse and folly of this inconsiderate man which durst without any reason more than boldnesse still justifie the very thing which his brethren by many sound arguments have manifested to be evill and unlawfull and then you goe on to rehearse the words of the author of a dispute upon communicating at confused communions pag. 68.69 Who that Author is I know not the booke I have not seen but by the words which you relate it appeares hee was no English Nonconformist neither doth he speake of communicating in our English societies And if he did he speakes but his private opinion and not what is the judgement of Nonconformists It may be questioned whether Master Br. booke was not penned and published before hee could either see or thinke of the other But whatsoever is to be thought in that particular M. Br. knew it to bee the common practice and uniforme judgment of all Nonconformists in England both heretofore and at that present when he wrote that it is lawfull A dispute against Engl. part 1. ca. 9. sect 3.
right Religion Else the Heretiques in England would never have received so much of it For some have avouched it to my face saith the Author of the Curtaine of Church-power that the service there is nothing to the Masse in the English others that it wants nothing but the Popes consecration These things thus retrived it was also thought that popish Kings and Princes would be the lesse offended what marvaile seeing the Jesuites themselves are so well pleased with the ceremonies and service that I heard one of them God is my witnesse herein make it his hope that the maintenance of them against the Puritans would make England the sooner returne to Rome in the rest Quâ—vadis sec 4. Mine eyes and eares saith Bishop Hall can witnesse with what approofe and applause divers of the catholique royall as they are termed entertained the new translated Liturgies of our Church Which is the lesse wonder seeing Pope Pius the fourth sending Vicentio Parpatia Cambd. An. 1560. Abbot of Saint Saviours to Queene Elizabeth offered to confirme the English Liturgie by his Authoritie if shee would yeeld to him in some other things Indeed it pleased them so well Fresh suit l. 1 203. that for the first eleven yeares of Queene Elizabeth Papists came to the English Church and service as the Lord Cooke sheweth L. Cooke de jure Regis Eccles f. 34. Syons plea. 49.91 Others of them affirme the same namely their Church-service pleaseth marveilous well the Romish Beast and his ungodly followers Witnesse the Pacification of the Devonshire-Papists in the time of King Edward the sixth when as they understood it was no other but the very Masse-booke put into English Witnesse also the assertion of Dr Carrier a dangerous seducing Papist The common-prayer-booke saith he and the Catechisme conteined in it hold no point of doctrine expresly contrary to Antiquitie that is Consider pag. 45. sect 8 9. as he explaineth himselfe the Romish-service onely hath not enough in it And for the doctrine of predestination Sacraments grace free-will and sin c. The new Catechismes and Sermons of the Puritan-preachers run wholly against the common-prayer and Catechisme therein conteined c. Motiv Preface to the Answ And thereupon he comforteth himselfe upon the hope of the supply of the rest To this effect speaketh Bristow and Harding If these things be right why not the rest It shall not be amisse to marke one occurrence in Queene Elizabeths time who being interdicted by the Popes Bull Secretary Walsingham tryed a tricke of State-policy to reverse the same He caused two of the Popes Intelligencers at the Popes appointment to be brought as it were in secret into England to whom he appointed a guide being a State Intelligencer who should shew them in Canterbury and London service solemnly sung and said with all their pomp and procession Which order the popish Intelligencers seeing and so much admiring they wondred that their Master would be so unadvised as to interdict a Prince or State whose service and ceremonies so symbolized with his owne So returning it the Pope they shewed him his oversight affirming that they saw no service ceremonies or Church-order's in England but they might have very well beene performed in Rome whereupon the Bull was presently called in That which you alledge against the English-Service-booke in particular Answer you intend against all set-formes of prayer or stinted Liturgies whatsoever For the use of them is a false devised idolatrous antichristian worship in your account Thus you know your Brethren of the Separation have disallowed all set and stinted formes Johnson Ainsworth Robinson Greenewood c. as humane inventions forbidden in the second Commandement Images Will-worship Idol-prayers False-worship Lip-labour c. And you your selfe insist upon this principle of the Nonconformists as the cause of Separation from the Church of England that all formes of worship not prescribed of God are will-worship which if it maketh against one holdeth against all prescribed Liturgies Can. Neces of Separat pag. 114. Id. pag. 115. Againe you confesse that every Church is not to be forsaken or left which hath something in it by participation idolatrous And therefore our Service is not devised worship because it is taken out of the Masse-booke as you alledge but simply because it is devised whencesoever it had its originall if it be devised worship First therefore we must consider the matter in generall Oylsâ—hil speaking of Images brought into the Church saith Wee might justly condemn the whole faithlesse fond invention For it was but a will-worship a naughtie service having no ground of the Word of God and onely spring of errour Calf Preface to the Reader testifieth Bilson Christ subject part 2. p. 297. That Princes may prescribe what faith they list what service of God they please what forme of administration of the Sacraments they thinke best is no part of our thought or point of our doctrine yet that Princes may by their lawes prescribe the right faith to bee preached the right service of God in spirit and truth to be used c. T. C. repl 1. pag. 8. Park of the Crosse par 1. ca. 4. sect 7. pag. 177. A. W. ans to late popish Artic. p. 73. and then try what is alledged against our booke of Common-prayer These words Formes of worship may be taken two wayes First to note the substantiall parts or meanes of worship and in this sense it is most true That all formes of worship not prescribed of God are unlawfull and false worship because devised by men Secondly To note a bare order methode or phrase wherein divine Service is performed And in this sense the Nonconformists never said That all formes of worship not prescribed are false or devised worship For they know that no forme is determined and prescribed of God precisely in all parts of his worship and where none is set apart by his Majestie it is a breach of his Commandement and devised worship to place an opinion of worship in the simple order or phrase of speech used in prayer or administration of holy things The Nonconformists condemne not a Liturgie or stinted forme of prayer but desire that all things therein might be ordered as doth tend most to edification Whatsoever exceptions they have taken against our Booke of Common-prayer they never disliked the use of it so far as they judged it sound and good They doe not condemne it wholly but finde fault with it as in some points disagreeing with the word of God What hath beene their seeking from time to time a razing of the Communion Booke No but a purging and filing of it after the patterne of that care which former examples set us The Booke of Common-prayer they condemne not as a wicked and ungodly Booke much lesse the Service as false devised and idolatrous but they have and doe use the booke and professe their readinesse so to doe onely they desire to
be excused in some things which they judge to be amisse In the admonition presented to the Parliament An. 1570. thus they professe We have at all â—imes born with that which we have could not amend in this Booke and have used the same in our Ministry so farre forth as we might reverencing those times and those persons in which and by whom it was first authorised Though therefore they write Admonit 1. pag. 9. Park of the Crosse part 1. ca. 3. sect 6. pag. 135. that it was taken out of that Popish dunghill the portius and vile Masse-booke that the Papists sucke no little advantage out of our Commumon-Booke which they terme an English translation out of the Masse-booke and out of the difficulty whereby it came in Parsons of the 3. conversions of England pag. 2. many Protestants themselves adjudging that the stable of popish superstition was not throughly purged out of it that Bristow draws the likenesse of our Service-booke to the countenancing of their Masse-booke Brist motiv 34. Rhem. in Iohn 20. sect 5. And the Rhemists the absolution of the sicke prescribed in our Communion-booke to an approbation of their absolution Auricular confession and Sacrament of pennance Howsoever they disallow the service as it is practised in visitations and injoyned in the late Canons which denieth libertie not onely to omit a ceremony but also to adde alter Park of the Crosse par 2. ca. 5. sect 11. pag. 19. or omit any one word of the whole Liturgie when we affirme the words of the Lords prayer and the forme in Baptisme and the Supper may be altered without fault Though in these things they take exception against the Booke and the manner of urging it yet they never disliked the use of it altogether much lesse condemned it as a false devised and idolatrous worship Their profession and practice from time to time both before and since the Controversies were moved about the Booke speake plainly in this matter Can. Neces of Separat pag. 125. Judge then your selfe whether it be not a notorious calumny in you to write That our stinted service devised by the Bishop and translated from the Masse is affirmed by our owne Writers to be a false and forged worship and that it is even so I appeale to many of your consciences For why doe you loath to use the same in your Families but because you know it is not the incense made by fire from the Altar of the Lord. Is it a small thing thus to slander and reproach the servants of Christ contrary to their writings professions and practices and your owne Conscience And what a vaine surmise is this that because they forbeare to use it in their houses therefore in conscience they know it to be strange incense As if many things might not be forborne which in themselves are lawfull In reading the Scriptures a Christian may use one translation when he doth not condemne others as abhomination I may presume in private you make not use of the Lords prayer and so of some others and yet you would not that another should fit in your conscience and judge that you know it is not the incense made by fire from the Altar of the Lord Or if you be so presumptuous sober and well advised men will admit no such conclusions But here you must remember againe that no methode order or phrase of speech in prayer left undetermined of God can truely be called or esteemed the incense made by fire Prayer it selfe and not the phrase of speech whether devised by another or by our selves is resembled thereby But the whole forme you say of the English-Church-service-Book is borrowed out of the Masse-Book picked and culled out of the Dunghill as the Nonconformists write You adde That not onely the forme but the matter also was taken out of the Masse-Booke It is true the Nonconformists say it was in great part picked and culled out of the Masse-booke but it followeth not thence that either it is or was esteemed by them a devised or false worship for many things conteined in the Masse-booke it selfe are good and holy A Pearle may be found upon a Dunghill we cannot more credit the man of sinne than to say that every thing in the Masse-booke is devilish and Antichristian For then it should be Antichristian to pray unto God in the mediation of Jesus Christ to read the Scriptures to professe many fundamentall divine truths necessary to salvation If any have misliked the Booke because it hath too much likelihood to the Masse-booke that hath not beene the judgement of the Nonconformists alone others have said and written as much who never yet condemned the use of the Booke or all things therein conteined Popery is a scab or leprosie which cleaveth unto the Church It standeth mostly in erroneous faultie grosse and abhominable superstructions upon the true foundation whereby they poyson or overthrow the foundation it selfe But take away the superstructions and the foundation remaineth remove the leprosie and the man is sound Many supernaturall divine truths of God are mixed in the Popish Synagogue as pure gold with much drosse or earth which the refiner is to purge and separate but not to cast away Our service was picked and culled out of the Masse-booke you say and so it might and yet be free from 〈…〉 and tincture from all shew and appearance of evill though the Masse-booke it selfe was fraught with all manner of abhominations For if Antichrist fit in the Temple of God and professe himselfe the servant of Jesus Christ of necessitie some treasures riches and jewels of the Church must be gathered into his den which being collected purged and refined might serve to adorne the chaste spouse of Christ Neither in so doing doth the Church honour Antichrist but challenge her owne right If shee retaine ought that belongeth to Antichrist that is her staine and blemish but the recovery of that which Christ the King and Bridegroome of his Church hath given as her wealth or ornament must not be imputed a fault Christs Religion is not so needie or unperfect of it selfe so needy and beggarly that it must borrow Embring dayes of the Heathen Altars of the Pope William Salisbur in his Battery of the Popes Batter An. 1550. or Vestments of the Jewes But as the Church is plentifully furnished by Christ and needeth supply from none other so it is her part to retaine what is freely and graciously vouchsafed of him If it be wholly taken out of the Masse-booke Bilson Christ Subject part 4. p. 490. Eating and drinking are not essentiall parts of the Sacrament but of the Supper they are or of the Lords institution For Christs institutioÌ„ conteineth as well the use as the matter or forme that must be used A Supper is not onely the meat provided but also the act of eating that which is provided And so the Lords institution implyeth the use and action as well as
the word and elements Bilson Christ subject part 4. p. 356. To the Papists objecting that as Magistrates Parents have part of Gods externall honour because they present his person in judging and blessing so many Images have part of his externall though not of his internall honour Answer is truly returned It is not in your hands to make allowance of Gods honour to whom you list and againe God himselfe hath made a plaine prohibition in this case that Images shall have no part of his externall honour The words are as cleare as day light Thou shalt no bow downe to them Tho Beacon Catech in his workes in fol. printed at London Ann. 1562. f. 484. Fox in Osor lib. 3. pag. 27. The Booke of Common-prayer before the Communion Cypr. Ep. 63. ad Caecisiâ—m Justin Martyr in Apol. 2 Iren. lib. 4. cap. 34 lib. 5. cap. 4. Gratian. Decret part 3. de Conseâ—r dist 2. cap. 10.12 18.36 Durand rational divin offic lib. 4. cap. 5â— how comes it to have those things which are so directly contrary to the Masse that both cannot possibly stand together In our booke of Common-prayer we pray to God onely in the mediation of Jesus Christ and in a knowne language We professe that Christ by one oblation of himselfe once for all hath made a full perfect and sufficient satisfaction for the sinnes of the whole world that he hath commanded a perpetuall remembrance of his death and passion in that his ordinance of the Supper and that the Sacrament is to be administred in both kinds the Minister and the people communicating together were these things taken out of the Masse-booke The Church of Rome joyneth the two first Commandements in one or taketh away the second thereby to cloake their Idolatry in the worshipping of Images But the common-prayer-booke of the Church of England divideth them into two therein following two of the Fathers at most excepted all Antiquitie and fetteth downe the words of the second Commandement at large The Church of Rome teacheth that in the Sacrament of the Eucharist the body and bloud of Christ is received and eaten carnally that as much is received in one kinde as in both and that in the Masse Christ is offered 〈…〉 a propitiatory unblouddy Sacrifice for the sinnes of 〈◊〉 and dead But the common-prayer-booke of the Church of England in the forme of administring that Sacrament teacheth expresly That spiritually by faith wee feed on him in our hearts eating and drinking in remembrance that Christ dyed and shed his bloud for us In the Masse the Priest receiveth alone the people standing by gazing on but the Minister and people are appointed with us to communicate together according to the institution of Christ and practice of the primitive Church We make the communion of the Eucharist properly a Sacrament They a Sacrament and a Sacrifice propitiatory They celebrate at an Altar wee at a Table according to the example of our Saviour Christ his Apostles and the primitive Church in the purest times Wee pray for the living They for the living and dead And if these be not points directly and expresly contrary to the Romane service Rome is much departed from her selfe Carriers pretence in that particular is a meere jugling trick that he might insinuate a change of Religion might be made among us without any great alteration which is as likely as the light should be turned into darknesse and not espied If many points of Popery be not condemned expresly in the Catechisme or Service-booke which are for the instruction of the simple in the grounds of Religion and the administration of the holy things of God and not to shew what is condemned in Religion yet so many points are there taught directly coÌ„trary to the foundation of Popery that it is not possible Popery should stand if they take place And whereas Antichristianisme standeth in ungodly superstructions and additions to the truth and worship of God both matter and object if the Catechisme and Service-booke have not enough in them in his sense of necessitie they contradict the whole bulke of Popery which confisteth in abhominable superfluities or impious inventions of their owne It is mone proper to say the Masse was added to our common-prayer than that our common-prayer was taken out of the Masse-booke For most things in our common-prayer were to be found in the Liturgies of the Church long before the Masse whereof wee speake was heard of in the world And the Masse was patched up by degrees and added to the Liturgie of the Church now one peice then another so that the ancient truths and holy Liturgies were at last stained with the Idoll of the Masse Bishop Jewel Ser. on Josh 6.1 2 3. The things that may bee reserved viz. in the destruction of Hiericho must not bee dust or chasse or hay or stubble But gold silver iron and brasse I meane they may not be things meet to furnish maintaine superstition but such things as be strong and may serve either directly to serve God or els for comelinesse and good order which was sacrilegiously thrust into them But the prayers and truths of God taught in that Booke pertained to the Church as her prerogative the Masse and the abhominations thereof belonged into the man of sinne And if a true man may challenge his goods which the theese hath drawne into his denne the Church of God may lawfully make claime unto those holy things which Antichrist hath unjustly usurped That answer which is returned to the accusation makes against them that sue for discipline viz. That a great part of their discipline is borrowed from the Anabaptists will serve as a buckler in this case And it is this which I doubt not you will approve Whatsoever is proper either to the heresie of Papists and Anabaptists Donatists or Puritanes that wee utterly condemne to the pit of hell But if amongst the filth of their heresies there may be found any good thing as it were a graine of good corne in a great deale of Darnell that we willingly receive not as theirs but as the Jewes did the holy Arke from the Philistins T. C. repl 2. par 1. Epistle to the Chh of England whereof they were unjust owners For herein that is true that is said The sheepe must not lay downe her fell because shee seeth the Wolfe sometimes cloathed with it August lib. 2. Serm. de Monte yea it may come to passe that the Synagogue of Satan may have some one thing at one time with more convenience than the true and catholique Church of Christ Bishop Jewel Ser. in Iosh 6.1.2.3 In religion no part is to be called little A haire is but little yet it hath a shadow If our Booke please the Papists it is but in some things wherein in reverence to Antiquitie we come too nigh them in some rites and ceremonies but with the substance of the ministration it selfe they cannot be pleased unlesse they be
in the dayes of the Apostles 1 Admon pag. 14. Altar Dam. 178. nor in many ages following till blindnesse ignorance and lazinesse occasioned a prescript forme to be made for idle and dumbe Priests Fifthly If this were not many would make more profession of Love to preaching and hearing Gods Word but by this meanes it is neglected and despised for worldlings usurers drunkards whore-mongers and other earthly and prophane people away with nothing so well as English Masse Against Br. 43. Curt. Ch. power 42.45 and why but because it doth not sharply reprove them of their sinnes nor disclose the secret of their hearts but that they may continue in all kinde of voluptuousnesse and all other kinde of wickednesse Learn Discour of Eccl. Govern 68. Mart. Senior p. 2. Pract. of Prin. addi and therefore rightly it is called their sterve-us-booke Sixthly God hath no where appointed that the Church should be tyed to reade the Booke of Common-prayer for his worship and therefore to doe it is an high transgression before him as great as the sinne of Nadab and Abihu and such are liable unto the like or greater punishment Seventhly If this were praying and there were never an ill word nor sentence in all the prayers yet to appoint it to be used or to use it as Papists did their Mattens and Evening-song for a seâ—-service to God though the words be good the use is naught The words of the first Chapter in John be good but to be put into a Tablet of gold 2 Admon pag. 55. for a soveraigne thing to be worne the use is superstitious and naught and so is the use of this Service The Nonconformists never passed any condemnatorie sentence against the Booke of Common-prayer Answer as if it was false or devised worship or against the use of a stinted forme as if to reade it was an high transgression before the Lord. Enough hath beene said of their opinion in the former section whereunto adde this testimony of a man of another Nation whom you are pleased to stile a chiefe Nonconformist Course of Confor pag. 58. The famous confession of faith well known and commended at home and abroad the formes of prayer publiquely used in the Congregations and families of Scotland must be cast in a new mould It is true Beza Epist 2. Gravissimè nimirum in semetipsos in fratres reliquos peccare qui naevis istis aut etiam si mavis corruptâ—lis et suas ex aliorum cosâ—entias non leviter perturbant perinde ac si de Christianismo semel ablato ageretur c. Sed vitia a vitiis quae condonanda sunt Christianae chariâ—ati ab iis quae prorsus sunt execranda pradenter distinguenda esset censeo idque tamen non ex carnis sed spiritus prudentiâ—â— the Nonconformists judge it unlawfull to subscribe to that Booke that every thing conteined therein is agreeable to the Scripture but they condemne not the Booke as an Idol or prophane nor the use of the Booke in those things which are consonant to the truth And of this their judgement there is evident ground for we must not approve the least error though in it selfe never so harmlesse for truth because that were to lie against the truth and the God of truth needeth not my lie But many things must be tolerated when it is not in our power to amend them which we cannot approve otherwise we must hold communion with no Church or societie in the world And of this marke are the corruptions noted in the Communion-Booke as hath been shewed and is evident by the particulars mentioned in passages which you alledge It is true likewise they judge the Booke in the forme thereof to come too nigh the Papists and so have others as well as they and therefore have petitioned that it might be reformed that we might depart further from them and come neerer to the reformed Churches But herein they shew what they judge most convenient not condemning the Booke for the substance thereof as a forged worship How much more convenient were it saith T. C. T.C. repl 2. p. 109. that according to the manner of the reformed Churches first the Minister with an humble and generall confession of faults should desire the assistance of the Lord for the fruitfull handling and receiving of the Word of God and then after we have heard the Lord speake unto us in his Word by his Minister the Church should likewise speake unto the Lord and present petitions and suits at once c. But how carefull he was to prevent such wayes and speeches as some professors of the Gospel being private men might be emboldned to breake forth upon such like exceptions T.C. repl 1. p. 106. is evident by that solemn request he makes unto them that professe the Gospell in the name of God that they abuse not his labour to other ends than he bestowed it and that they keep themselves in their callings commit the matter by prayer unto the Lord leaving to the Ministers of the word of God and to the Magistrate that which pertaineth to them The Protestants in France for substance of matter agree with the Nonconformists herein The use of the whole Booke for matter and manner in every thing without addition or alteration they doe not approve because they conceive some things faulty others inconvenient and some things defective and strictly to be tyed to words and syllables is more than the Lord hath bound us unto in the administration of his holy Sacraments But the substance of prayers in the Booke they never disallowed nor the use of the booke 2 Admonit pag. 56. â— Admonit pag. 3. as of a vile and filthy thing Thus the Authors of the Admonition must be understood when they say The Booke is such a peice of worke as it is strange we will use it And now they are bound of necessitie to a prescript order of service and booke of common-prayer in which a great number of things contrary to Gods Word are conteined c. For they professe they have tolerated what they could not amend 1 Admonit pag. 9. Park of the Crosse part 2. ca. 9. sect 4. Wee receive the communion-Communion-book in what wee may and in omitting of the ceremonies we doe in equitie keep the Law because of the end which is to edifie and used the Booke in their Ministery so farre as they might even where they object as great corruptions against it as in any other place To reade or repeate a prayer by heart as if the bare rehearsall thereof in so many words and syllables and none other was a part of Gods worship is a transgression of his commandement whether it be prescribed by others or devised of our selves or set downe in Scripture And the same may be said of the preaching of the Word to place opinion of worship in the meere act done in such words or methode is will-worship
our Baptisme which followeth not From Idols essentially men ought to separate by the example of the z 2 Chron. 11.13.10 Levites and the two tribes that made separation from the Calves of Jeroboam From Idols of participation and occasion men ought to keepe their owne selves pure but not to separate by the ensample of the a 2 Reg. 16.21 godly who separated not from the Temple of God for Damascus Altar there and from the b 1 Reg. 22.43 Church because of her high places It is objected once more against us If our signe of the Crosse be an Idoll then our Ministers that doe make it be Idolaters and our Church Idolatrous also This followes not neither For denomination being from the forme and the crosse not being formally an Idoll amongst us but materially I speake in comparison of the Popish Crosse in regard whereof we may be said to use that which is an Idoll but we doe not use it idolatrously therefore as Dr Fulke c Dr. Fulk against Greg. Mart. cap. 3 sect 20. concludes of the Lutherans for having Images in their Churches the same must be said of all those Protestants that will retaine crosses they sinne against the two first Commandements through Idolothisme not directly through Idolatry and therefore they may not be tearmed Idolaters Howbeit by way of reduction Idolothisme is in some sort guilty of Idolatry as sheweth the d 1 Cor. 10.34 Apostle who in stead of saying Flie from Idolothisme saith Flie from Idolatry This Idolatry by reduction what is it els but Idolatry by participation as doth appeare by the 18.20 and 24. verses following But this participation is not in our Crosse will our opposits say who first least haply they should mistake us we desire to recount the ancient e Pet. Martyr in 1 Cor. 10.16 distinction Plus est communio quà m participatio nam ad hanc satis est partem habere sed ad illam requiritur ut prorsus uniamur atque totum percipiamus quod nobis proponitur This being premised that wee charge the Crosse not with a totall communion but with a f Things ordained by God must have reverence though they be but creatures as things that be sacred by the word ordinance of God But adoration they must not have Aug. de doct Christ lib. 3. cap. 9. Qui veneratur utile signum divinitus institutum cujus vim significationemque intelligit non hoc veneratur quod videtur sed illud potius quo talia cuncta referenda sunt But Images are signes unprofitable to serve God with and dangerous And since the Law of God expresly and strictly chargeth us not so much as to bow our bodies or knees to the likenesse of any thing in Heaven or Earth which is made with hands it can neither be Christian nor catholique to doe it See Bilson Christ subject part pag. 391. 534. Theodoret. Dial. 2. useth the word Adoration for an externall regard and reverence Veneration is a word that Augustine foundeth all the signes sacraments of the old and new Testament Adoration he reserveth to God onely Aug. de docr Christ lib. 3. cap. 9. participation in part onely we doe thus bring in our evidence against him Thus Mr Parker Now consider how many wayes you falsifie his testimony and whether you did it willingly or no let your conscience judge Mr Parker saith The Crosse is an Idoll materially but not formally that is amongst the Papists it is an Idoll essentially and so the use of the Crosse is the use of that which is an Idoll but not used idolatrously amongst us You make him to say because we must flie from Idols therefore wee cannot communicate in the worship of God where the Crosse is used without sinne He saith Men must keepe themselves pure from Idolothites and not partake in the use of them but not separate from the Church or ordinances of grace because such rites or ceremonies are used in the administration you cleane contrary make him to say That men cannot communicate in the ordinances or worship God in that societie where such things are practised but of necessitie they must communicate in the sinne He teacheth That he that useth the Idolothite or materiall Idoll is not an Idolater because he doth not use it idolatrously but you make the Nonconformists to say that it is an idolatrous worship and that it defileth the true worship of God to all that are present Mr Parker extendeth the guilt of participation in part onely to him that useth the Idolothite you make him to affirme that every one present at the worship doth communicate in his offence Perhaps you will say it is your inference upon his words But the consequence is absurd and sencelesse And to charge men to affirme directly as a principle what you would inferre contrary to their expresse words is far from honest and plaine dealing Secondly You produce Mr Bates saying That bare presence argues approbation or yeelding in shew to Ceremonies I cannot say you deale with Mr Bates as you have done by Mr Parker and others for I have not seene his Booke But if any such passage be found in him it is his private opinion not the judgement of the most learned and zealous Inconformists It is a bare assertion not confirmed by Scripture or backed with reason as is meete and convenient when it is the maine thing in question and might easily be opposed by the testimonies of Scripture approved practice of the Saints in all ages of the Church the judgement of the godly learned sound reason and the consent of all States that ever upheld or maintained Christian Religion If bare presence be approbation I desire to know how you can reconcile your selfe to your selfe When Dr Ames alledgeth that every Church is not to be left which hath something in it by participation Idolatrous g Can. Neces of Separat pa. 114 115. You answer I know no man holds the contrary therefore I cannot tell for what end he speakes it much lesse why he puts a schismaticall conceit upon the Rej whose words if they be well rectified have substance and weight in them But if bare presence be approbation how can we hold communion with that Church wherein any thing is left which is by participation idolatrous when this is that which the Nonconformists impute to the Crosse among us that it is by participation idolatrous in them that use it And if the reason following be well weighed though in it selfe it hath neither weight nor substance it will over-weigh this For if bare presence be approbation why should not the personall sinnes of the Minister hurt the people or why are they not guilty of his personall sinnes by participation when they communicate with him in the worship of God where they are practiced as in prayer preaching administration of the Sacraments reading the Scriptures c. Presence in the Idoll-Temple at Idoll-worship is sinfull though in