be Where it is something that he confesseth their bread not to be like the Papists neyther in extensive quantitie nor yet in Forme and Figure But yet I am perswaded he wrongeth that Church in making their Cakes as thin as the Papists Host. For the Papists Host is a starchie or scummie crust distinct from cibarius panis bread fitting for food by our Divines censure of it And it is not credible that the Church of Geneva should reteyne such a grosse corruption But sayth the Rejoynder you allow their Ceremonie of Wafer-bread Nothing lesse We never read nor heard from them that they made any Wafer fashion a Religious significant Ceremonie This Wafer was first baked in England And if they did they are olde enough let them answer for themselves But addeth he even unleavened bread hath been abused Neyther allow we of any Ceremonious leaving out of leaven nor can it be proved of the Geneva Church As for that which was added by the Replier of custome heerin praevayling against Farells Calvins and Virets advise it is confessed by the Rejoynder that these Divines had brought-in a custome of using common bread but after some knaves working upon the reliques of the former custome brought in unleavened bread which is enough for to confirme that which the Replier spake as the Rejoynder sayth at random To the second part of the quaestion whether it be nor a wide leape to bring in the Practise of Geneva for an Instance of the Non-Conformists practise in England The Rejoynder answereth that it is an abuse unruly lightnesse eagernesse after squibs and scornes which wrought the Replier out of his geares All this it pleaseth him to lay upon this one phrase a wide leape a litle after he had commended Hellebore unto M. Parker with many such Drugges unto others And what is the cause Forsooth because this Geneva Wafer-cake was given as an instance of our Confessions and not of our Practise But this is as wide as if it had been confessed to belonge to our Practise For no such Confession of ours can be shewed It had been fitting to object nothing unto us as Confessed but that which we have eyther in practise or in writing allowed Neyther in deed was it the Defender his meaning to make all the rest of his instances our Practises and this onely our Confession but he stumbled upon this in the ende as a thing that must have some place among his objections because it had been objected by others and the Rejoynder having begunne his booke with the accusation of Scurrilitie finding him to be taken had no other way but with this shew of a distinction to vente some salt phrases like unto that Vt ultima primis consentirent 1. e. That both endes might agree A POSTSCRIPT SOme Reader may inquire whence came this new writing about Ceremonies And he may please to be informed that after the Abrigement was printed a great silence followed in England about these matters as if enough had been sayd on both sides until D. Morton then B. of Chester not thinking it honest to silence Ministers for Ceremonies before some answer was given unto their reasons they stood upon undertooke with great confidence to give a full Answer to all which was objected This answer being printed was divers years neglected as conteyning litle or nothing that had not formerly been confuted But afterward when silence was interpreted in such sence as if it had been a yeelding consâ—nt it was by some thought fitting that a breif Replie should be opposed This the Bishop thought not worthy of his owne Rejoynder but was contented to put it off unto D. Burges as a friend to him ingaged in the cause and wanting neyther will nor witte nor wordes nor credit And he went about it with all his might But finding more rubbes in the way then he had thought of after he had spent about nine years in Rejoyning to that which was written in some fowre weâ—kes by Special Command procured he knoweth by whome was compelled to thrust forth his imperfect woâ—ke full of such passionate stuffe as it may be upon more deliberation he himself would have recalled Vpon these out-cries it was necessarie to speakagaine for a good cause lest diffamation should praevayl against it But what good will some say can be exspected from this writing when the cause appeareth dâ—speratâ—â— Surely litle or none for the publick Because in our Bishops courses Will and Power have jusâ—led out Reason But yet Gods word is not bound And if we must needes be oppressed by them is it not worth a litle inke and paper to demonstrate that it is in a good cause By this meanes our consciences are justified our afflictions made more tolerable our oppressours though more angered yet must of necessitie be lesse insulting and our names shall suffer lesse though our bodies and outward estate endure more and Posteritie shall not say that for our owne ease we betrayed the cause by leaving it more praejudiced to them then we receyved it from our Fore-fathers FINIS AN ADDITION Of the two last reasons of the former reply unto whiâ—h no answer hath as yet beene rejoyned THE REPLYER Being not onely willing but desirous for the manifestation of the truth that the Reioyner should try his strength to the utmost CHAP. V. Sect. I. ad X. THe Authours of the Abridgment framed a strong Argument against our Ceremonies from the rules of Ceremonies prescribed in the Word P. 43. c. with this Argument when the Defendant was not able to grappell as it stood in the parts combined he thought good to sever some parcels of it and try what he could say to them apart Thus out of this one Argument he hath taken that which he calleth our first and out of the same he hath made up this fift and yet hee hath quite leâ—t out a great part of the sinewes wherewith that one reason is knit together in the Abridgement The argument is taken from the scandall or offence which the imposing and using of these ceremonies do bring unto divers sorts of men The Defendant here maketh great flourishing in nine whole Sections defining deviding and subdividing a scandall as if he would make all cleare before him but at the end of all this preparation he maketh no application of these Rules unto the matter in hand at all but onely telleth his Reader Pag. 154. That these divisions and subdivisions will expedite all difficulties so that out of them he may collect the true and false sense of Scriptures alledged It were sufficient therefore either to deny this power to be in his divisions or else to sett downe as many other subdivisions of scandall which were easie to doe and then tell him that these will expedite the controversie and that from them hee may collect the errours of his answer But I will notwithstanding briefly shew my opinion concerning some of these dâ—ctates The definition which he onely alloweth of as
light of the Gospel or to carry banners crosses to signifie the victorie of Christ thorough his Crosse. Of which sort is all the massing attire Of this ConfessioÌ„ Brentius was the penman and therefore Bellarm. citeth the same as Brentius his sentence about Ceremonies The Rejoynder answereth 1. that Bellarm. sayth onely that Brentius reproveth the hallowing of water oyle c. consecrated to signifie and worke supernaturall effects because the mysteries of faith should not now be shadowed out De cultu Sanct. l. 3. c. 7. Whiche to be nothing so the very words of Bellarm. will shew for neyther out of Brentins nor against him doeth Bel. make any mention of consecrating suche thinges to worke but onely to signifie spirituall effects Primo benedicuntur ad significando ispiritâ—â— ales 〈◊〉 ut Nam cinaris aspersio significat poenitâ—â—tiam c. First they are blessed to signifie spirituall operations For the sprinkling of the ashes signifieth poenance c. Nor doeth the reason of Breâ—tius of adumbration hinder Neque obâ—at râ—tio Brentij de adumbratione Nam istae significaâ—iâ—tes on sunt proprie â—dâ—mbrationâ—s sed reprâ—sentationes externae Iâ—rum praesâ—ntâ—um â—nvisibilium spiritu alium vel etiam reâ—um praeteriâ—a um quae utilisitmae sunt â—d affectuÌ„ oncitandum for those significations are not properly adumbratious but outward repraesentations of praesent invisible things and of things spirituall Or els of things past most usefull to stir up the affection Hence it is plaine that Brentius is opposed by Bellarm. for houlding the Proposition of this our third Argument that his reason is ours and that Bellarm. his answer so well as his tenet is that which the Def. and Rejoynd doe maintayne against us 2. A second answer or rather objection is used by the Rej. that Brentius allowed Lutherun Crosses and Images as being a Lutheran Now it is well knowen that Brentius at the first did write as became a grave Divine but after broke out into the Vbiquitary faction siding against those whome he called Zwinglians and Calvinists That which we allege was written in the name of the Churche of Wittenburge so praesented unto the Counsell of Trent out of his and others best judgement If eyther out of securitie or out of faction he did and writte otherwise after it ought not to be put in ballance against this Confession It is no great mervayll if a Lutheran doeth crosse his owne Doctrine even about Ceremonies For in the same kinde they have Luther himself for their example Nemo sayth Calvin 2. Def. de Sacram. â—â—â—rius quam Luâ—herus covectus â—st in illas nugas quoâ— tamâ—n prâ— temporis infirmitate â—â—tinuiâ— Quod tantâ vehementiâ usus est loudabile est quum ita exigeret necessitas Quod non abâ—â—usit 〈◊〉 â— predis ignosetinus No man did more hardly inveigh against those triffles then Luther did and yet reteined them for the times sake That when occasion required he was so vehemente we commend him but that while he contended against them he submitted to the them we pardon in him Something like was the case of Chemnitius whose words the Rejoynder thought good to passe over in silence They are these de ritib. Sacr. ad Can. 13. When Christ himselfe so instituted the Sacraments that he required them to be used with such and such rites Cum ipse filiu Dei Sacramenta ita instituerit ut ea certis institutis ritibus praeceperit administraeri valde ardua est questio an hominibus permissum sit alioâ— praeterca et quidem multâ—s ac varios ritus quocunque confilio supperadderâ— quasi Ceremoniae illae qua in administratione Sacramentorum Divinitus institutae sunt non satis sunt vel idonea vel sufficientes Institutioni Divinae sicut nihil detrahendum ita etiam nihil addendum est Quod vero bratendunt per illos ritus ab hominibus additos multa pié utiliter significari monerâ— doceri ad illud responderi potest figuras propriat esse Veteriâ— Testamenti quae vero in Novo Testamento Christus moâ—eri ac doceri voluit non umbtis sed luce Verbi tradi ac proponi voluit Et de Verbi non antem de figuratum ab hominibus inventarum efficacia habemus prom 〈◊〉 nem quos veâ—â— ritus veâ—bo adhiberi voluit eos ipse instituit etc. it is a very hard question whether it be lawfull for men to add other and that so manyover and above As if what rites Christ himselfe prescribed were either not enough or not fit enough In divine institutions as we must take nothing from so we must adde nothing to them But whereas they say by such rites many things are proffitably signified we answer that belonged to the State of the Old Testament but what Christ in the New Test. would have learned must be taught with the light of the word not by shadowes And we have a promise of the force of the word but not of the efficacie of shadowes devised by men And what rites he would have used by the word those he himselfe appointed etc. Ther was some cause why the Rejoynder did not care to insist on these wordes For Chemnitius maketh it a very hard thing to justifie humane significant Ceremonies in Gods worship The Rejoynder sayth it is as easy as to justifie writing by Characters Chemnitius maketh them additions to Gods Institution Nothing lesse sayth the Rej. no more then a Cabinet wherin a Iewel is kept is an addition to it Chemnitius judged them repugnant to the New Testament The Rej. sayth that there is manifest allowance for them and authoritie left unto men for instituting of them as forsooth in those words of Order Decencie and Aedification 15. The Replier added unto the witnesses aforesayd Iunius Daneus But concerning Daneus we have already considered what the Rej. had to except Iunius onely remayneth whose wordes were quoted out of his animadversions upon Bell. de cultu Sanctorum lib. 3. cap. 7. an 12. Heer the Rej rouseth up himself as if he had gotten a great advantage putting on suche confidence or rather forth suche shews of it as if it had been meer folly in the Repl. to make mention of Iunius His rejoinder therfore is to be considered in all the parts of it 1. First he concludeth that the Repl. is no wise man in not telling them to what objection or assertion Iunius doeth there answer because forsooth the Repl. himself had sayd it was no wisdome for any man to take up an answer made to an objection before he considereth the assertion against which the objection is made As if it were all one to consider the assertion and to tell them what it is Is not this a fine consequence 2. He attributeth unto the Repl. a Sophisticall wit in concealing that the assertion of Bell. by Iunius opposed was that the Churche may of her power consecrate creatures to signifie and worke
it vvas a root of bitteâ—nes or Godlines vvhence such things issue I leave it to the Almighty to judge to the vvise hearted to discerne These be the vvitnesses vvhich I haue to produce out of the Rej. his ovvne vvritings All that I desire is that their depositions may be impartially vveighed in this desire indeavour ther is no vvrong done to any rule of piety or charity VVe haue also the Rej. his open practise as an apparant evidence to contradict vvhat himself professeth in his Praeface touching the constancy of his opinion about the inconveniency onely of these Cerem hovveuer he beares the vvorld in hand to the contrary that vvith great confidence To vvhich purpose vve intreat the follovving Allegations may be indifferently heard from those vvho as vvitnesses can testify his vvalking by their experience That faythfull servant of Christ M r. Arthur Hildersham novv at rest vvith God upon his sicke bed vvith great regrate greif thus expressed himself to a fellovv Brother Doctor Burgesse his conscience knovves that I knovv he speaks untruly And that it may appeare these vvords vvere neyther spoken passionately by him nor forged by me he hath left the proof of them under his ovvne hand upon record vvhich I novv haue by me shall be bould for fuller satisfaction to sett dovvne his ovvne mynde in his ovvne vvords In the 19. pag. of the Praeface The Rej. expresseth him self on this manner I doe ingeniously confesse tvvo errors in that my Apology one that I trusted too much to the quotations of the Abridgement vvhich then I had in vvriting To vvhich M r. Hildersham thus replyes in his notes Hovv false the quotations are in the Abridgement vvill be seene hereafter But this is manifestly false that he vvas before the vvriting of his Apologye deceaved therby or that he had a Copy of it in vvriting before that tyme. For the Abrigdement vvas not made till after he vvas deprived therfore no man could haue any coppy of it either in print or vvriting Nay the large book vvhere of it is an Abridgement vvas not delivered to his Majesty before that day he vvas deprived the Abridgement vvas made sundry months after He proceeds Ibid 19. p. It s true that the Ministers vvere resolved to haue chosen him for one of those three that should haue disputed for them such profession he had made unto them of his full consent vvith them in judgement he had beene one of the disputants if that not the Deane of the Chappell but the King himself had not expressely in his message excepted agaynst him vvhich also argues that his Majesty did hold him to be fully of the mynd that the rest vvho had sent him the foresayd book vvere of In his notes of the 20. pag he hath these vvords That ther is no colour of truth in this that he sayth here i. e. That vvhen he vvas chosen to be one of those that should mayntaine their cause by disputation he professed to his Brethren that he could not speake against the things as unlavvfull but only as inconvenient may appeare evidently to any reasonable man For seing they had in their book delivered to his Majesty our Kings Father stated the quaestion not against the inconveniency but the unlavvfulnes of these things VVho vvill imagyne they Vvould euer haue chosen him to be one of the 3 to dispute for them if he had professed to them at that tyme that he had nothing to say agaynst the unlavvfulnes of them These be the dying vvords of that deare servant of God as I haue them to shovve in black vvhite If yet the vvitnes of the dead deserue no credit The Rej. may vvith some small consideration recall to mynd hovv after the Revolt or change of his former opinion in an occasionall concurrence meeting of many fellovv Brethren vvhen they out of humane Civility desired him to take his place according to his yeares gifts I say he may if he vvill bethink himself easily recall vvhat vvords he then openly uttered to this or like effect He told theÌ„ he vvas unvvorthy to sitt vvith them to haue respect from theÌ„ since he had betrayed them their cause Novv the cause vvhich they mayntayned vvas not inconveniency but unlavvfulnes in these things If the Rej. his memory serue him not about this particular let him repayre to Bambury syde to his auncient friends there they can testify so much to his face If then the construction that the King state made of his course the apprehension his fellovv Brethren had of his practise nay his ovvne profession may be trusted Lett all the vvorld D r. Burgesse his ovvne heart judge vvhether he hath changed his opinion yea or no In his praeface ther is not much that expects ansvver For to omitt his biting language devouring vvords vvhere vvith vve haue cloyed the Reader in the foregoing Catalogue and unto vvhich ranke many Gibes here may be referred as That pag. 5. These do commonly call any small company of their party The Church the Christians of such a tovvne As if Christ vvere I say not divided amongst us but vvholly taken avvay from us to them vvhat vvants this of Schisme in the heart And that pa. 9. The glory of suffering for as they call it the good cause And that pa. 12. Others ayme at Schisme Anabaptisticall delusions to lett passe these pangs of spleene other distempered cariages vvhich he himself cast upon some passionate people Strongly conceited All vvhich being justly blamed it neither hurts the cause against vvhich he vvrites nor helps that vvhich he defends since the most glorious Gospell of Christ hath such blotts cast upon it by reason of the sinfull vveaknesses of some vvho take up the profession therof Leaving I say all these as not vvorthy the consideration vve shall intreat the Rej. at his returne to giue some satisfaction to these quaeres 1. VVhy Atheists Papists prophane varletts brutish drunkards hellish blasphemers together vvith the accursed crevv of the most riotous vvretches yea the Generation of Nevvtralists morall formalists ignorant sotts of all sorts are so zealous for these Cerem Are so violent to urge so carefull to practise them vvho never had care of piety in all their liues 2. After the Lord hath cast in some saving illumination into the mynd convicted the conscience converted the hearts of scandalous sinners after such haue gayned svveet peace of conscience assured evidence of Gods loue sealed unto their soules vvhy do the hearts of such rise in some strong indignation agaynst these Popish reliques vvhen they haue never beene persvvaded therunto by teachers nor had tyme from their ovvne invvard troubles to consider of them That this is the disposition of many I can speake by proof I vvould haue the Rej. speake to the reason of it 3. VVhen it is notorious to all the English vvorld that the most of the
HEre we have the cheif hynges whereupon the doores and wyndowes of the Rej. doe alwayes both open and shutt brought as it were into one box by the examining of these therfore we shall perceave what strenght is in all the building The beginning of this doctrine is orderly taken from the definition of a Cerem Pag. 29.30 A Ceremony is an outward action designed and purposely observed and done in reference to some other thing to the substance whereof it is neither a cause nor a part I will noâ— here use Scalligers saying Nothing more unhappy then a Grammarian adventuring to define For this is not the fault of this DefinitioÌ„ Nihil infâ—â—licius Grammatico definiente that it is too Grammaticall because no Hebrue Greek or Latyn GraÌ„mar no nor Dictionarie neither hath any such word as beareth the sense of the thing here defined Let any man make triall and he shall fynde this true that there is no word Hebrue Greek or Latyn that hath any such meaning But I may well apply that rule of Lawyers A definition is a dangerous thing in law i.e. in those humaine lawes which have no ground but mans will such as those are wherby our Ceremonies have theire being The unhappines of this Definition is that as it is recorded of Doria the Admirall of Genua in a great Sea-fight against the Turkes he fetched his course so farr about to gayne the wynd that he could never come to strike one stroke before the fight was ended So this Rej. seeking to get some advantage of wyndye words doth in this definition goe so farr about that by this course he is not likely to come orderly unto the graple The vanity of the definition discovered in the generall An outward action may be designed or referred to another thing very many wayes now the Rej. taking in to his definition reference to another thing in generall and excepting nothing but causes and parts he maketh all other references as they are found in outward actions Cerem D. B. wrote this his Rej. in Reference to the Church of England his Diocesan and other ministers and people as also in reference to the Replyer neither is his book any proper cause or part of these shall we say therfore that his book is a Cerem of all these In reference to D r. B. many taylors shoomakers bookbynders Apothecaryes Chyrurgions Sextons Paritors Church-wardens and who not have performed many actions which yet were never esteemed his Cerem The Bishops corrupt and cruell dealing in troubling of many congregations and depriving many better then themselves have reference to the Ceremonies but are no proper cause nor part of them are they therfore the Cerem of Ceremonies To prosecute the wyldnes of the definition was too taedious a chase but yet we must consider how he explaineth the termes of it remembring alwayes that this explication is a Cerem to that definition and is no proper cause nor part of it Concerning the generall that a Ceremon is an action and externall Zwarez a great Master of the Ceremonies telleth us that a Ceremony is not only a transient action but also a permanent thing De Resig vol. 1. ar â— lib. 4. cap. 14. and that Ceremonies may be distinguished according to the number of the tenn predicaments of which action maketh but one and an externall action but half a one But let us heare the Rej. expresse himself The Crosse and Surplice are not Cerem but â—he wearing of the Surplice c. P. 30. Touching which we must understand Things are to be considered to make us coÌ„ceave a right of a Ceremony such outward things have a fourfold consideration 1. According to their nature as they arise â—ut of their principles as the lynnen cloth of a Surplice â—he wood of a crucifixe 2. That artificiall frame or â—ashion that appeareth in these 3. The impression or â—rdination which is put upon these to this or that end â— The using of these or stirring up the heart by these â—n practise So in the brasen Serpent we may attend â— the brasse or metall out of which it was made 2. the â—ashion of it 3. the impression of God in or by this so â—ashioned to such a purpose 4. the using of this erecâ—ing of it up by Moses the seing and beholding of it by â—he people whence it is easy to see the deceit of the Rej. his assertion Things in the second third senses formerly mentioned are by all writers truely called cerem either not attending yea excluding in our consideration the fourth respect which is the use Namely that habitude or impression which was imprinted upon a crucifix or brasen Serpent by which they had a morall fitnes either lawfully or unlawfully putt upon them for their severall ends are Cerem lawfull or unlawfull Thus the current of writers Papisticall confesse the church hath power to make and appoint Ceremonies and enjoine the using of them so that they are ceremonies befor they be used their high Altar is a ceremony yea holy all the tyme before it be used in bearing the unbloody sacrifice Thus all Interpreters terme the types of the ould law cerem for that spirituall disposition they have and typicalnes which the Lord set upon them as well when no man used them as when they were used The Brasen Serpent being once sett up had beene a Ceremony in the wildernes though the people would never looke upon it yea I ask whether the massing vestments of Papists such which carry a consecrating virtue with them are not ceremonies when they are kept as well as when they are worne All men so speake so write so judge and the like may be said of our Surplice c. In a word These which were properly types were properly Ceremonies but Legall institutions rites amongst the Iewes were properly rites as well before and after they were used as in the using And therfore they were properly ceremonies â—ome â—hâ—â—gs are Ceâ—emoâ— tâ—â—â—gh they be â—ot actâ—alâ—y used as well when they were not used as when they were in use in the night as in the day when men are in sleepe and cannot use them as when they were awake and did imploy them in worship 2. If we be truely and properly said to use Cerem then Cerem are properly such besyde their use Some things are Ceremon though they be not actually used True it is some Cere consist in actions and all actions being in motion when the actions cease the Ceremonies grounded upon them must needs cease but it is not because they are Cerem but because they be such Cerem whose foundations are in actions In summe then it appeares that the being or existence of the fashionablenes of the brasen serpent and the morall impression or appointment to its end this being or existence I say is a ceremony when it is not used by any and therfore some being or existence is a ceremony poynt blank to the
with others it were more aequitie that other Churches should conforme to those which come neerest to the Word of God as Ciprians counsel is then that these should conforme to the other If the ende be comelinesse what is more comely then the simplicitie of Christ What is more simple then that comelinesse If there be no other reason beside will then that of Tertullian is to be thought of The will of God is the cheif necessitie and that the Churche of God is not tied unto mans wisdome in thinges Divine The third thinge to be thought on is what event allways hath followed upon humane traditions as longe experience doeth shew EcclesiastÃci lib. 3. Cap. 5. This testimonie is so full and clear that it needeth no candle of Commentarie or Consequence to be set by it What can the Rejoynder answere 1. His first is that Iunius doeth not here condemne our Ceremonies even because they are not commanded in the Word But he might have remembred out of sect 2. that the argument is of warrant and direction from the word not of direct and speciall commanding Now Iunius plainely denieth authoritie or example of the worde or any thinge but mans will to be the grounde of suche Ceremonies and for that cause would have them avoyded 2. His second is that Iunius wrote not this of suche Ceremonies as ours because he speaketh of those that are neyther necessarie nor according to order rejected by Christ added to Divine thinges which must needs import necessitie and worship aâ— fixed unto them But had it not been better counsel for the Rejoynder to have helde his peace then to let every man see what miserable shifts he is driven to 1. Iunius having made this conclusion that Magistrates may not constitute and change persons things Ceremonies at their pleasure and that those which teli them they may as our Def. and Rejoynder doe in part are therin no well willers to the Churche propoundeth this question if it be not in the Magistrates power to appointe or abrogate suche thinges to which he answereth negatively because all necessaries and essentialls are appointed by Christ and as for other not necessarie thinges above the sphere of order he gives those reasons which are in the wordes largely cited Now 1. what a wreched evasion is this that he spake not of our Ceremonies He spake of all not necessarie not appointed by Christ but yet he spake not of ours This is as some should denie that rule which some logicians call de omni de nullo to holde in Ceremonies or affirme that to be false of English Ceremonies which is true of all Ceremonies 2. When our Divines speak against Popish Ceremonies the Rejoynder his ordinarie answer is that they speak of Ceremonies held necessarie and therfore not of suche as ours Now when Iunius expresly speaketh of Ceremonies not necessarie the Rejoynder concludeth that he could not meane ours or suche like How should any man speake to put suche a Rejoynder from having some thing to speak 3. Iunius sayd that those Ceremonies are unlawfully appointed which are not convenient to or required by Order Ergo sayth the Rejoynder he could not speak of suche as ours are And yet the same Rejoynder manud pag. 33. confesseth our Ceremonies to be double or treble Ceremonies and those of order to be onely single Neyther could he ever yet finde any fit place to shew our Ceremonies agreeable to order Nay when the Repl. by this argument out of 1. Cor. 14.40 proved these Ceremonies unlawfull the Rej. fled from Order to Decencie and Edification And yet heer in this place being beaten out of those coverts by judicious Iunius he betaketh himself againe to that halfmoon of order which before he had quitted 4. Iunius sayth suche Ceremonies are rejected by Christ Therfore sayth the Rejoynder he cannot mean suche as ours As if he should say those that affirme our Ceremonies are rejected by Christ cannot meane our Ceremonies 5. Iunius speaketh of Ceremonies added to divine thinges and so by the Rejoynder his collection not of suche as ours because that must needs import necessitie and worship affixed to them And yet both Def. and Rej. cap. 2. sect 3. can finde out many additions to Divine thinges which are intended onely for praeservation of them and theâ—fore by their owne judgement must not needs import necessitie and worship Suche turning winding and running against walls you shall seldom see an ingenuous man use in a good cause 5. Two thinges yet the Rejoynder noteth in the by 1. Iunius would not resist suche thinges pertinaciously as the Repl. doeth 2. Iunius speaking against cladding Gods ordinances with the garments of humane Ceremonies had another meaning then the Def. p. 3. Rejoynder pag. 5. where he calleth suche Ceremonies as ours the garment of Religion because by clothing Iunius meant adorning and hiding of nakednesse but the Def. opposed garments to members of the bodie and therfore the Repl. need not by his marginall note have applied Iunius his clothing to the Def. his garment Now for the first of these ther is difference betwixt pervicatious contending without reason and measure which Iunius modesly putteth from him and that constant restistance which he himself teacheth here in this place where he affirmeth that Christs sheep even in suche Ceremoniall matter will not nor ought to hear any voice but Christs For this hee foreseeing that it would be accounted pervicacie disclaimeth that and yet doeth thoroughlie resist So would the Rep. if he may have leave If not I see not why he may not doe the same thinge though he be censured for it as Iunius feared hee should be And this I may truly say I have heard the Repl. more then once professe that wheÌ„ in studying of Divinitie he was something perplexed about Ceremonies and suche like humane institutions by reason of some ambiguous and ill consenting passages of some others this one place of Iunius so solemnely confirmed with the oath of suche a man for his synceritie and unpartiallnesse in the buisinesse and alleging suche grave reasons for his judgement therin did very muche affect him and first setle his minde for suche matter So that if he be deceyved Iunius hath deceyved him But he hath now more cause then before to esteem muche of this place because the utmost that the Rejoynder could say to it is as good as just nothing As for the difference which the Rejoynder would finde betwixt that clothing of Religion which Iunius taxeth and the garment of Religion which the Defend mainteyneth I cannot discerne it For 1. If Iunius meant adorning as the Rejoynder sayth he did that is one office of a garment and suche a one as the Rejoynder ascribeth to Ceremonies in respect of Religion pag. 95. where is sayd that they are comely formalities suitable to the dignitie and varietie of divine actions 2. If Iunius meant hiding of nakednesse of Religion he meant it onely in the esteem of those which impose
Bishops the Copie bearing this inscription A letter sent to the Bishops from Doct. Laur. Humphrey president of Magdalen College in Oxford and Reader of Divinity lecture there YOur Lordships letters directed unto us by our vice-Chancelour although written in generall words yet hath so hearted our adversaryes that wee are now no more coÌ„pted brethren friends but enimies syth the old masse attyres be so straightly commanded the masse is selfe is shortly looked for A sword now is put into the enemyes hands of these that under Q. Mary have drawn it for Popery under preteÌ„ce of good order are ready without cause to bewreck their popish anger upon us who in this wil use extremitye in other laws of more importance partialiâ—y I would have wished My Lords rather privy admonition then opeÌ„ expulsion yea I had rather have received wounds of my brother then kisses of myne enymye if wee had privily in a CoÌ„venient day resigned then neyther should the punisher have ben noted of cruelty neyther the offender of temerity neyther should the pap have accused in their seditious book protestants of contention Religion requireth naked Christ to bee peached professed Glorifyed that Graviora legis by the faithfull ministrye of feedinge pastours should bee furthered after that orders tending to edification not to destruction advanced finally the spouses friends should by all meanes be cherished favourd defended not by counterfite false intruders condemned overborne defaced But alas a man qualified with inward gifts for lack of outwarde shews is punished a maÌ„ onely outwardly confornable inwardly cleane unfurnished is let alone yea exalted the painfull preacher for his labour is beaten the unpreaching Prelate offending in the greater is shot free the learned man without out his cappe is afflicted the capped man without learning is not touched Is not this directly to breake Gods laws Is not this the Pharises vae It not this to wash the outside of the Cup and leave the inner part uncleansed Is not this to praeferre mint and anis to faith and Iudgement and Mercie Mans tradition before the ordinance of God Is not this in the schoole of Christ and in the Methode of the Gospel aplayn disorder hath not this praeposterous order a woe That the Catechisme should be reade is the word of God it is the order of the Church to preach is a necessary point of a Priest to make quarterly sermons is law to see poore men of the poore mens box relieved vagabonds punished Parishes Communicate Roode lofts pulddowne monuments of superstition defaced service done and heard is scripture is statute that the oath to the Q. Majesty should bee offered and taken is required as wel by ordinance of God as of man These are plaine matters necessary Christian and profitable To weare a Surplys a Coape or a cornerd cappe is as you take it an accidentall thing a devise onely of man and as wee say a doubt or question in Divinitie Syth now these substantiall points are inall places of this realme almost neglected the offendes either nothing or little rebuked and syth the transgessors have no colour of conscience it is sinne and shame to proceede against us first having also reasonable defeÌ„ce of our doings Charity My Lo. would first have taught us equitie would first have spared us brotherlinesse would have warned us pitty would have pardoned us if we had beÌ„ found trespassers God is my witnesse who is the beholder of all faith I thinke of your Lordsh. honourably esteeming you as brethren reverencing you as Lords and Masters of the congregation alas why have not you som good opinion of us why doo you trust knowne adversaries and misttrust your bretkren wee confesse one faith of Iesus we preach one doctrine we acknowledg one ruler upon earth in all things saving in this we are of your judgement shall we bee used thus for a surplus shall Brethren persecute BrethreÌ„ for a forked Cappe devised singularly of him that is our enemy Now shall we fight for the Popish Coate his head and body being banished shall the controversy so fall out in conclusion that for lacke of this necessary furniture as it is esteemed labourers shall lacke wages Churches preaching shall we not teach shall we not exercise our talents as God hath commanded us Because we will not wante that which our enemies have desired and that by the appointement of friends Oh that ever I saw this day that our adversaries should laugh to see bethren fall together to the eares Oh that Ephraim should thus eat up Manasses Manasses Ephraim My Lords before this take place consider the cause of the Church the Crests and triumphs of Anti Christ. The laugher of Satan the sorrow and sighs of a number the mysery and sequel of the tragedie I write with zeale without proofe of my matter at this time present but not without knowledge of it nor without greife of minde God move your spirit at this praesent to fight against Carnem Circumcisionem imo Concisionem against literam et legem which principally is now regarded rewarded Speake I humbly beseech you to the Queenes Majesty to the Chancelour and to Mr. Secretary and the rest that these proceedings may sleepe that England may understande your zealous minde toward the worshippe of God your love toward the poore welwillers your hate towarde the professed enimies your unity in true conformity the other neither be needfull now neither exacted in any good age So shall the little flock be bounde to you so shall the great sheepherd be good to you By this we may judge of some others whome he onely nameth 3. That all allowed some â—ignificant Ceremonies is manyfestly proved false in the former allegations 4. We glory no more of synceritie in refusing the Ceremonies then the Rejoynder doeth in using of them 5. It is no abusing of the world to allege generall sentences of men condemning that which they seeme to allow in their practise If it were I can name one protestant writer who hath more abused the world in this kinde then any or all of us and that is no other then our Def. D. Morton For he hath written many bookes of good use against the Papists the cheif grace wherof is that having a good Librarie and using it with deligence and discretion he hath alleged many thousands of their owne testimonies for the disproving of those errors and superstitions which the same Authors in other places or at least in their practise doe apparently eyther allow or admitte of This is the wordy answer which the Rejoynder giveth unto the testimonies alleged in the Abr. pag. 33.34 for to praevent our bragging now let us trie if the Argument naked of testimonies will not stand 3. The Argument is this If those Ceremonies which God himself ordeyned to teache his Churche by their signification may not be used muche lesse may those which man hath devized The Def. his first answer
begun to thinke of this course behold our most illustrious Prince commanded me to doe it which command of his did not onely spurre me on who of mine owne accord was already running but laid a necessity of writing upon me Wherefore this my boldnesse will seeme the lesse strange unto your gracious Majesty seeing my writing proceedeth not so much from mine owne will and counsell of friends as from the commandement of my most Noble Prince who is one of your gracious Majesties speciall friends Now I thought I should doe a matter very worth the paines taking if first I should humbly admonish your most famous Majestie what your dutie is in this cause and secondly if as your humble suppliant I should beseech you for our Lord Iesus Christs sake to performe the same I beseech your gracious Majesty to take this my writing in good part for it proceedeth from a Christian love toward the Church and from an especiall reverend respect that I beare to your most gracious Majesty The Lord knoweth all things Now to the matter in hand Whereas the Apostle writing to Timothie commandeth that prayers be made for Kings and all other that be in authority and saith that the end wherefore they be ordained is that wee may lead a peaceable and quiet life in all that is perfect godlinesse and honestie he teacheth plainly enough what is the dutie of Godly Kings and Princes namely that they take care and bring to passe that first above all things true religion and the true worship of God where it is banished bee restored and being restored bee kept pure all things which smell of impiety being farre removed Secondly that men may live honestly and holily all kinds of uncleannesses beeing abandoned Lastly that publicke peace holy friendship be maintained among the subjects all occasions of contentions being as much as possible may be taken out of the way As the Apostle teacheth manifestly as we have seene so all learned men who bee of sound judgement concerning the Magistrats office doe with one consent affirme that these be the three chiefe parts of the office of the Prince and of every godly Magistrate Which thing being so I see not how your gracious Majestie can with good conscience propound againe the garments in question and other things of that kinde smelling as yet of Popish superstition and once banished out of the Churches to the consciences of the Bishops * Pauls Bishops hee meaneth or else as I sayd before he is misinformed to be taken on againe and so propound them that you should compell them by your commandement to receive them againe For first this is quite contrary to the first and chiefe part of the Princes office For if the Magistrate ought to have a chiefe care that the worship of God be kept pure and without mixture and if for this cause all things are to be abandoned which may any way either by themselves or by accident defile this worship and therefore all things are to be called backe as much as may be to the rule of God and to the former and Apostolicall and so the more pure and simple forme of religion Finally if as the Apostle commandeth we bee to abstaine not onely from all evill but also from all appearance of evill to what end I beseech you most renowned and most godly Queene should those things be brought againe into the Church of God by the Princes commandement which be contrary to the purity of the Apostolicall worship which smell of Popish superstition which bee neither availeable to the aedification of the godly nor to order nor for ornament except that which is whoorish which lastly can bring no profit but on the contrary many evills to the Church It is out of all doubt that by this law concerning apparrell all godly men will bee offended but the wicked will laugh in their sleeve and hereby be putt in hope to get many moe things as for those of the middle sort that is such as be newly converted and turned from ungodlines to godlines and be not as yet well grounded they will be in great danger and if we speake according to mans judgement they will rather looke back to the old superstition to which by nature wee are inclined then fixe and fasten their eyes upon true religion And therfore this is a decree which will bring no avancement at all to godlines but may much further ungodlinesse For though these garments be not evill and uncleane of and by themselves that is of their owne nature yet because of the former and late abuse they are not altogether free from uncleannesse Certainly it cannot be denied but that they will at the least give occasions of many evills and very grievous superstitions Now the very occasions also of evills are to be shunned To what end then should these be thrust upon the Church from whom no profit can be hoped very much evill may come for this is to tempt God Your famous Majesty may well remember that not without cause it was written Hee that toucheth pitch shall be defiled with it that the Apostle had reason to command that we should purge out the old leaven that a little leaven leaveneth the whole lumpe And that Hosea did not foolishly reprove the Iewes because they translated and brought a yong graffe of superstitions out of Israel into their owne garden that is the true Church We ought most religious Queene to have nothing at all to doe with the Papists in matter of religion save in those things which they have common with the Apostles Why I beseech you were some kings otherwise godly reproved and blamed in the Scriptures that they had not taken away Churches or Temples for divine service in the mountaines which were built by holy Fathers ere the building of the Temple in which the Lord was wont to be worshipped Surely because the Temple being now builded and ordained for divine service God would not have any footsteps of any other chappell at all to be extant Therfore also when once the kingdome of Christ was manifested the Ceremonies and garments of Aaron ought not any more to take place For this cause the Apostles were upon good ground carefull that after Christs ascention they should so be taken away that no relickes of them remained And if they tooke them away holily unholily have the Papists called them back againe Now whether is the better to â—ollow the godly simplicity of the Apostles or the ungodly pompe of the Papists who is ignorant This recalling of such Popish garments your gracious Majesty may beleeve me will be a greater evill then peradventure it may be seene even to very wise men at the first blush For me thinkes I see and heare the Monks crying out with very loud voyces in the Pulpits both confirming their followers in their ungodly religion by the example of your gracious Majesty and also saying What doth not even the Queene of England also a most
they vvill accord The Doctor must vvrite that he may not be vvrought out of the hearts of his people pag. 11. And yet he confesseth by vvriting he hath vvrought himselfe out of the hearts of the godly His defense to the 2. obj is yet more feeble though more ingenious For his ansvvere is nothing but yeilding the cause in some compasse and circumlocution of vvords For 1 vvhen he graunts that he forbore some yeares this course of vvriting that he might not exasperate authority he privily yea playnly yeilds the objection had such rationall face in it that it did not only presse him but prevayle vvith him also vvhere as 2. ly he adds that by this meanes he hath some hope to persvvade some to conforme so to avoyd the lash of authority By this he doth not only yeild the objection but confirme establish it For if only those vvho are persvvaded by his ansvvere shall avoyd the lash therfore they vvho vvill not be persvvaded must expect the blovv and shall be sure to feele it 3. He adds for his ovvne intention Sure I am that I desire not the vexation of any sober man But his ovvne bond vvill not be taken because he hath so often broke his vvord he must seek for other suretyes Quid verba audiam cum facta videam Little povver have vvords to persvvade any of common understanding vvhen the practise goes the contrary vvay Nor yet can I discerne hovv to judge of any mans desire but only by his indeavour Those heavy accusations uncharitable censures vvherby he chargeth that vvith much bitternes the generation of Non-conformists from vvhat root they come vvhat desire they imply let any rational man determine For it cannot be to ingratiate them or procure favor for them in the affections of the Governors vvhen he makes them appeare such as deserve none nay such as ought to receyve none but the contrary at their hands Lastly vvhen it is objected That this course hinders the removeall of these things vvhich authority othervvise might possibly remove His defense is That he vvill never beleive that authority vvill remove them vvith dishonor of it self as yeilding the things to be unlavvfull vvhich it hath so long mayntayned In vvhich ansvver these tvvo particulars offer themselves to consideration 1. To remove Cerem as unlavvfull being long mayntayned is a dishoner to Authority 2. D.B. beleives authority vvill not thus dishonor it self Ansvv The first of vvhich is a most dangerous assertion is made a cheife barr to stay Papists others from reforming of any thing that others haue opposed they defended And its usuall in the mouth of false flatterers back freinds to all reformation I vvould hope that D.B. did utter more in this by his penne then he meant in his heart Beside the consequences are not so dangerous but the ground is as vveake For the long continuance or mayntenance of a thing if evill unlavvfull is so farr from bringing dishonor upon any for the removeall of it that retayning therof encreaseth both his sinne shame it argues a greater measure of humility povver of grace to abandon it Nay vvere the thing lavvfull if yet by circumstances it did appeare that Gods Honor the common good the aedification of our brethren might more be promoted by the remoueall of it though it vvere hoary headed vvith antiquity continuance it argued greatest love to God man to alter it rather then to keepe it in use that vvould bring greatest honor to him that should so doe since by the verdict of Gods Spirit he is most honorable that most honoreth God 2. From these grounds hovv rotten unsavory the second particular of the Rej. his defense is vvill easily be graunted For if in such a remoueall the duty of Authority doth consist the povver of grace doth appeare the glory of God good of the Church common vvealth vvill be advanced To be of that beleife vvith D. B. that Magistrates vvill never be brought to doe vvhat they ought hovv uncharitable is it thus to lay their honor in the dust And not to presse them hereunto vvhen vve may by our calling ought hovv unconscionable is it And hovv contrary to that loue vve ovve to the Almighty our Governours The crovvd of objections vvhich he makes concerning himself I conceyve as so many Strugglings of Spirit vvhich stood in the vvay to vvithstand him in his course His conscience as it should seeme gaue the â—nsett let in some such intimations as these to him VVhy is not Popery coming in fast enough but you must make a preparation thereunto yea become a purveyer harbenger to make Roome lay in provision for it Is it not sufficient that the vvicket is sett open that the Popish pack may be dravvne in but you must sett open the great gate that a Sumpter horse may amble in vvith a load of reliques Cerem For if the patent of the Church be so enlarged to appoynt Cerem at their pleasure to admonish and teach and it is in their povver to appoynt vvhat hovv many as seemes good to them vvhy then let images be erected let crosses Crucifixes be sett up in every corner These are lavvfull admonitors instructers vve cannot haue too many good Companions to putt us in mynd of our duties Consider beside hovv many poore Ministers are under pressure some fled some imprisoned many suspended themselues families undone VVhy vvill you not suffer them to lye in the dust but vvill you trample upon them even unto death Is it not enough they make brick but must they be beaten also Oh consider as before the Lord to vvhom you must giue an account Doe you vvell to blovv the fire in the Chymny vvhyle the flame is in the thach Is not the fury of the BB. yet feirce enough their rage sharpe enough but you must sett them on and strenghthen their hands to strike harder lastly is not Cringing at Altars bovving at the name of Iesus like to be brought in practised vvith great forvvardnes vvill you dare you encorage in such courses yea giue an approbation and commendation to them For they vvill say they are but significant Cerem they place no merit putt no efficacy in them only they are admonitors of our dutyes Thus is the foundation of superstition layd the Gospell Stopped and an open vvay made for Popery and you are the persvvader the encorager yea defender of all these hovv vill you ansvver this at the great day Yet do I not speake this as though I vvere troubled vvith the vveight of any thing he hath vvritt For I professe unfaynedly the vvay of his traverse fynds vvelcome vvith me vvherin the nakednes indefensiblenes of his cause I hope vvill be discovered Only one thing I vvould most earnestly intreat that he vvould shovv us but fayre play in these proceedings to vvitt that he
vvould not breake our heads vvhyle others haue bound our hands Lett him but graunt us indifferent termes euen the common curtesy of the court an impertiall pleading vve desire no more favour then the cause by its ovvne credit vvill procure Lett the larv be open as the rigour of Iustice allovves To vvhich purpose shall he so far prevayle vvith his Lord BB. that vve may enjoy the use of our books the liberty of the presse if not the benefit of our charges yet freedome of breathing in our native soyle vvith our poore desolate families And I dare promise him he shall not vvant those that vvill joyne issue vvith him in this traverse either by vvriting or printing that vvithout any gaudy expressions vvherof he accuseth M r. Parker but by playe dynt of Syllogisme vve vvill take our oaths as he in desireth that each man of us shall vvrite his conscience vvhich I vvonder vvhy the D r. putt in since it s openly knovvne to all that vvill not shutt their eyes that all conscience doeth not liue dye alone vvith conformable men But if vve neither haue nor he vvill procure us leaue or liberty either to preach or vvrite or print yea scarce to liue then he must knovve vve are denied the benefitt of the lavv the Curtesy of the Court in vayne he braggs of his traverse To pursue all the particulars objected ansvvered in his ovvne beshalf is not vvorth the vvhyle since no vveight of the cause lyes ther upon Only one â—ravado here vented by the Rej. is not to be borne vvhich is observably sett dovvne in the 14. ob D. Burges hath parted vvith more profitt by taking up conformity and a benefice then any novv in England hath done by his unconformity and losse of a benefice Surely he myndeth not so affectionately as he should the affliction of his brethren VVhat did D. B. part vvith Nothing but future contingent uncertayne profitt vvhich made him liable to be envied and opposed by the colledge of phisitions Profitt vvhich vvas not necessary to his life being depending upon extraordinary paynes such as in all probability he could not haue long indured or at least vvith contentement of mynd His Pshisick practise made that change vvhich Tully commendeth in Merchandize Satiata quaestu vel contenta potius ut saepe ex alto in portum sic ex ipso portu se in agros possessionesque contulit After sufficient gettings it forsooke both sea sea-hauen and betooke it self to quietnesse and plentie in the countrie On the other side vvhat haue not vvhat do not men loose by unconformity Even all their meanes of living all their liberty not only of providing for themselves their families but even of breathing in any ayre saving onely that vvhich may be dravven out of stinking prisons Nay somtyme all the Commodity of their Country or Nationall habitation being forced to flye euen unto the indians for safety to say nothing of their losse of life it selfe by cruell imprisonments Novv let our Saviour judge betvvixt us D.B. The poore vvidovv sayth he that parted but vvith tvvo mites parted vvith more then they did vvho out of their plenty parted vvith many sheckells because those tvvo mites vvere all that she had If this be true then many many a one hath parted vvith more profitt for Non-conformity then D. B. did for Conformity for soe much as they haue parted vvith all they had he only vvith part of that vvhich he had or might haue hoped to gett superfluous in comparison of that vvhich others haue lost To conclude all I suppose if vve vvere vvilling to suffer vve should be more vvilling both to search see the truth I doubt not but the Lord vvould settle the hearts of such blesse their indeauors in that behalfe All that I vvould craue at thy hands Christian reader is this that thou vvouldest read vvithout prejudice and judge vvithout partiality judge not the person or cause of the distressed the vvorse because of their pressure or paucity VVelcome Christ vvith his crosse any truth though vvith trouble Be vvilling the truth should fall on any side as vvorthy to be prised loued for it selfe That is all I desire for my money Religion conscience reason vvill not denie this Rules for to direct the weake reader hovv to read the booke vvith profitt VVhere these abbreviations occurr D.B. signifies D r. Burges Rej. signifies D r. Burges Repl. notes the Replier Def. signifieth D. Morton 2. Because the Replyer is forced to follovv D r. Burges in his farr fetched nevv coyned definition the maze of the multitude of his distinctions the vveaker understanding vvill be att a losse as not able to comprehend or catch his meaning suddenly therfore if I vvere vvorthy to aduise I vvould intreat such to craue the helpe of some judicious Minister vvho is faithfull not to betray him for hauing the booke but vvilling and able to informe him hovv to conceiue of it aright The Replyer his maner of vvriting being presse punctuall therefor setts dovvne soo much of the Rejoynders vvordes as he conceiued needfull if any difficulty arise therefrom the Reader is to be entreated to consult vvith the ansvvere at large The faults escaped correct thus pag 17. in the margent line 3. for sext reade sort pag 20. lin 22. for accuratnes reade accurate pag 24. lin 5. for captivale reade captivate Ibidem lin 18 for es reade endes pag 25. lin 1. for they reade to pag 26. lin 20. for oter reade over pag 27. lin 7. for dowur reade downe Ibidem in the margent lin 17. for ito reade to pag 37. lin 14. for there reade either pag 42. in marg lin 2. for Graecos reade Graccos pag 50. collum 2. lin 9. for these reade those pag 71. lin 9. for had reade hould pag 75. lin 2. put out by An Alphabeticall TABLE Of the Principall Occurrents in this FRESH SVIT Where note that 1. p. and 2. p. at the end sometimes of the number directing to the page stands for 1. part and 2. part A. AVgustin what he thought but durst not speak p. 33.2 p. His judgement of signes p. 223. His Condemning the very nature of such Ceremonies where some choise things are noted p. 228. Adjuncts called Parts by Ramus p. 156.2 p. Anabaptists occasioned reformation of Cermon p. 19.1 p. and 457.2 p. B. BEzas cleare judgement of Episcopall authority p. 91.1 p. Beza expresseth the Commune sentence of our Divines of the ancient Bishops viz that they were ever too busy about Ceremonies p. 228 Bucers wish about Holy-dayes viz. that there were not so much as one left besides the Lords-day p. 360. Baines his Syllogisme against our Ceremonies confirmed p. 258. Brightmans answere to Iuel p. 503. Babingtons Comment on Levit. 10.1 observable against our Ceremonies p. 24.2 p. Bradshaws opinion of indifferent things opened p. 161. Bellarmins answer to the