partition-wall betwixt Iews and Gentiles in thinges otherwise lawfull Whiche is very true but among those thinges otherwise lawfull as Calvin clearly insinuateth Rites of human invention wherin religion was shewed had no place 3. The Rej. addeth that neyther Calvin ever affirmed nor any learned and advised man dare affirme that no conformitie with Idolaters in any Rites abused by them to Idolatrous superstition is lawfull to be used of Gods people in his service To which I answer 1. that if he taketh any Rites so largely that among them he reckoneth Gods ordinances then he sayth nothing but truth and yet nothing to the purpose For the quaestion is of Rites devized by man not necessarie in the Churche as may be seen in the termes of our Argument expressed in the Abrigement though in part omitted by the Def. which omission was so approved by the Rej. that he accuseth the Repl. of wrong-doeing for mending it Pag. 404. We see now for what advantage 2. If we may have leave to put in that part of the quaestion as it standeth in our Argument Rites devized by man not necessarie then hear Calvins and some other learned and advized mans judgement Rectius ac sanius dicitur quae Deus ipse instituit nullo abuâ—â—â— aut vitio posse aboâ—eri qua autem humanitus traditâ— sunt postquam errore sunt vitiata si corum usus necâ—at pariat offendiculum fratribus esso abstinendum Magna pars superstitionum quibuscum hodie bellum gerunt veri Dei cultores à lacunis nescio quibus manavit omnes impijs erroribus delibutae sunt qui nunquam elui possunt nisi aâ—rogato illarum usu Cur ergo non simpliciter quod verum est agnoscimus nâ—cessarium hoc esse purganda à sordibus Eccleâ—â—a remidium Cum vellet suas significationes in vestibus suis à magieis nihil evariantibus signis obtrudere noâ— contra proponebamus Christum purius docuisse Patrem nempe spiritu veritate esse adorandum sublatis umbris adorandum Cumque sanctus Rex Hezechias non consuit tantum incumbendum ut tolleretur superstitio quod agre sciebat so impetraturum sed prorsus serpentem ignominiesé iussit comminuendum quid Christianis Duâ—ibus Magistratibus non est faciendum in ijs quorum superstitio cultus omnem Idololatriam Iudaoâ—um supâ—rat iâ— ijs qua homines male seriati erex erunt quibus significationes eâ— arbitrio addiderunt Calv. Resp. ad Versipellem It is more right and sound to say that the institutions of God may not be abolished for any abuse but humane institutions being defiled and so proving hurtfull and offensive to our brethren are to be absteyned from The superstitions against which true worshipers of God doe fight came for a great part of them from unknowne pudles and all of them are soiled with ungodly errors which never can be remooved but by utter abolishing of their use Why then doe we not simply acknowledge that which is trueth namely that this remedy of abolishing their use is a necessary remedie for taking of drosse from the Church M r. Farrel Calvins fellow-minister and in some sort Father Epist. Calv. 49. disputing against a popish fellow whose name was Carolus saith thus When Carolus would obtrude his significations in garments and other magick-like signes we opposed that Christ hath taught us a purer manner of worshipping the Father in spirit and trueth without shadows And Princes may learne by Hezechias his abolishing of the brazen serpent what they are to do in those Rites which idle men have erected and added significations unto according to their owne pleasure Beza their sonne Disp. Genev. 66. Addititias illas innumerabiles nugas quae mox in manifâ—stam superstitionem abierunt ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abolâ—vimus D. 84. Male Ecclesijs suis consulere affirmamus qui in suis ditionibus inutilium Ceremoniarum reliquias vol retinuerâ—â—â— â—el aliquat eâ—us corrigere prapoâ—â—â—râ— quâ—dam judicio quam semel abolere maluerunt The trifles which had proceeded unto manifest superstition we have abolished as will-worship We also affirme that they which reteyne the reliques of unprofitable Ceremonies and out of preposterous judgement correct them rather then abolish them deserve ill of the Churches Yet some there are Idem de Coena adv Harchium pag. 4. antâ— finem Non desunt qus Pastores vellent in illis si non originâ— at certe usu vere Baaliticis vâ—stibus apparere Ieuel Def. cap. 2. div 9. His Ceremonijs voâ— tam estis abusi ut nisâ— maxima nos religione nos obligare malimus retinore ista amplius nequeamus who would have Pastors put on garments which if not by their first bringing in yet by their abuse are Baals garments You Papists have so abused these Ceremonies that without violating of religion we cannot retein them D. Morton our Defend Appeal lib. 1. cap. 2. Sect. 25. Pope Stephen prescribed in such like cases of humane inventions If our Ancestors have done any thing which is afterward turned into superstition it is to be abolished without delay Which was also the onely remedie which the ancient Councell of Eliberis propounded against Idolatrie To omit particulars it hath hitherto beene received for a ruled case among our Divines as Rivetus one of our last writers sheweth on the fourth Commandement It is a rule that things indifferent not being necessary if they be polluted with horrible Idolatry are to be abolished Regula est illa Adiaphora non necessaria horrenda Idolomania polluta esse abolenda The Rejoynder his confidence therefore in this point did exceed all comely measure The opposite assertion may be better maintained viz. that no learned and advised Divine can be named free from manifest prejudice arising from the use and urging of such Ceremonies in that Church where he lived that doeth not condemne all conformity with Idolaters in their religious unnecessary Ceremonies SECT 3. Concerning Pillars Lev. 26.1 and the name Baal Hos. 2.16.17 1. IT was said by the Repl. that for preventing of an evasion or stopping of a muse the Abrigers added that even such things are to bee cast away which had a good originall and use if they be not still necessary and commanded of God when once they are found to be defiled by Idolatry as Lev. 26. 1. c. To this the Rej. abounding as it seemeth with leisure and words sayth divers things in generall not worth much refutation 1. He objecteth Tinkers-lucke because then all our Churches must downe But this Ting-tong shall not have the lucke to stay us because we hold our Churches commanded in generall though not for their particular places and formes which particularity was neither mentioned nor meant in the Argument 2. Hee seeketh more then one knot in that rush necessary or commanded as if in either sentence that particle or must needs be disiunctive and not the same with and which
then God wil pardon them not judge them How if the reliques be base deserve to be scorned Quaere 9. How knowes the Râ—j but they might do it out of ignorance an error of ignorance may stand with a good conscience How knowes the Rej that it was a hauty desire no other passion But if all this be maynteined is not the Rej extreamely harsh in his censures when no roome wil serue him unlesse he situpon mens consciences Pilat-like condemne the innocent Quaere 10. If one call a non-conformitant a good Christian doth he expresse a strong savor of seperation He that names a Non-conformitant a good Christian doth he conclude that the adversaryes to the Bish. are the only Christians Quaere whether reason or passion agaynst all colour of reason make these consequences And whether the Rej. would suffer us to make the like out of his words when he calleth Conformists the faithfull servants of Christ as he doth pag 628. Quaere 11. VVould not the Rej. make Nonconformitants monsters of men who shal commit so capital a sinne as condemnation of meÌ„ to Hell being voyd of law calling reason conscience in so-doing Where doth this Repl condemne all that are not his party or all conformed ministers â—ay if neither he nor any Non-conformitant ever writt spake printed nay thought so unreasonablely quaere whence such an accusatioÌ„ comes what ground it argues which exceeds the bounds of truth or reason yea common sense Quaere 12.13 Whether these hundreds of ministers silenced at the beginning of K. I. were despitefull speakers agaynst the cerem or conscionable forbearers of their use Whether these who desire to subscribe according to law be despisers of the law or those who deny them the benefit of it Where is that body into which the Non-conformitants gather them selves How appeares it that they ever ingrossed such Titles to them selves so as to deny them to all others or more then the Rej. ingrosseth the title of the faithfull servants of Christ unto conformists pag 628. Whether this imputation be not to bring them into hatred distast of the state Whether ever prophane drunkards riotous adulterers scoffing Atheists or the bitterest of the Iesuits geered more tauntingly agaynst many faythfull And is it not loathsome to lick up their vomits For the worst of men have not worse language agaynst the Nonconformists Quaere 14.15 VVhether the Rej. can judge of a mans heart any other way theÌ„ by his expressions outward Since the Repl proffessions expressions are playne one way by what warrant can the Rej. conclude his conscience is other Neither word nor reason nor loue nor Religion learnes or allowes such inferences what is the principle whence these proceed 16. Quaere VVhether any man truly humble gracious can preferr him self before all men VVhether the Rej. accountes all Nonconformists voyd of all truth of grace when he layeth this to their charge 17. Quaere VVhether he that sayes the Auncients were men doth therby inferr that he himselfe is more then a man VVhether to affirme the Fathers to be men is masterly to judge them or argues a Spirit of pride when they them selves so judge speake of themselves VVhether to affirme the Auncients to be men argues a man resolved to sinke all mens reputation how holy zealous soever they be rather then to confesse his owne mistake Quaere 18. VVhether ther can be a heavier charge layd agaynst a man then rotten hearted unfit to live in the society of men And yet what lighter ground more insufficient can be pretended to beare it up Quaere 19. VVhat if no man should have knowne what Mr. Knewstubbs told D r. B in private conceaving him of the same judgement ergo Quaere VVhether it be safe for fellow brethren to betrust their secrets to the Rej. his keeping 2. VVhether the Rej. did not rake up all the blind corners of his memory to fetch out what might be to bring Nonconformers into distast Quaere 20. VVhether this be not downe-right rayling Quaere 5.6.7.8 VVhether the Pharisies in their Ceremonies did not praetend more holinesse then other men And whether Conformists be not therin more like the Pharisies then Non-conformists VVhether this be not to leaue the Persons to gibe at sincerity it self VVhether doe the professed enemyes agaynst the power of godlines use any otherlanguage when they would jeare at the sincerity of Gods servants Is not some historicall use Religious what want of synceritie then is it to distinguish that historicall use of images which is to stirr up devotion from other civill use by the terme Religious Nay what synceritie is ther in branding such a declaration with a false affected ear-mark His tart jests taunts are not as graines of salt but so frequent that they seeme as Pickle in vvhich the passages of his book are layd to steep therfore I vvill but poynt at some number of places to ease the reader my self PAg. 71. lyn Praeface pa. 14. ly 29. pa. 19. pa. 33. ly 22. pa. 15. ly 1.2.11 pa. 37. ly 24.25 And he not only takes but seeks an occasion yea is content to goe some miles about to reache men a blovv vvho vvere of Godlines vvorth by some slighting taunt to disparage their persons or vvorks That judicious paynfull laborer faithfull servant of Christ he slights pa. 4. Praeâ—ace on this manner M â— Parkars Gaudye passionate treatise of the crosse A vvorke in truth of that strength beauty that it bleares dazells the eyes of envy it self And therfore men out of hope either to imitate it or ansvver it vvould beare the vvorld in hand it vvas not vvorth the vvhyle to spend labor in it But the Rej. vvisheth some vvould reduce it to Logicall arguments then he doubts not but it vvould soone be ansvvered pa. 75. praeface VVhich is such a meer put-of so unbeseeming the skill of a Logicall disputer much more the champion-like confidence of Doctor Burgesse that had not his heart secretly misgiven him in this seeming bravado such an expression vvould never haue falne from his penn For let any rationall man be judge in this case Are not Logicall arguments playnly expressed in a continued discourse by a Logician easily collected vvhat needs a reducing to a forme then Beside M r. Parkars discourse is eyther empty voyd of sinevves of sound reason then the vveakenes of it is soone discovered may be confuted yea disgraced vvith more ease or else ther be arguments of that solidity strength vvhich eyther the Rej. cannot reduce or else is not able or not vvilling to ansvvere To say he cannot reduce theÌ„ to forme is a thing too meane to imagine nor vvill the Rej. graunt nor vvill I or do I thinke To say he is not vvilling to ansvver is to gaynsay his ovvne course the profession of his care to traverse this cause his
clouse r. close p. 227. l 7. for linneÌ„ pontificall r. linne is but a more ponteficall ibid. l. 8. for and many times r. are many times p. 452. l. 26. r. imposers p. 456. l. 20. for hold r. held p. 479. l. 13. for cliving r. cleaving p. 518. l. 22. r. diameterly for diademiterly p. 521. l. 1. for crackt r. crack l 25. for forbidden r. forbad THE DYSPVTE about HVMANE CEREMONIES CHAP. I. Of the negative argument from Scripture SECT 2. MY purpose is not to insist upon words circumstantiall exceptions as being of litle moment but onely to discusse the materiall poynts that I meet with in their order Yet because the Rej. commeth on in the beginning with suche a heat if the Repl. had marvelously offended almost in every word I will take his first accusations though not â—uche materiall into due consideration 1. The Repl. made onely mention of the all-suffiâ—â—encie or perfect fulnesse of the Scriptures Heerat the Rej. â—raesently complaineth of abuse misreporting and maâ—â—ng a false shew as if sayth hee wee denied the perfect â—â—lnesse of the Scripture etc. Now 1. the Repl. sayd no suche thing but the contrarie rather when he observe that the same was granted by the Def. as it was râ—quired by those he writ against 2. If he had sayd that thâ— Def. and Rej. also doe denie the perfect fulnes of Scripture in regard of Ceremoniall worship he had saydâ— more then trueth for they teache that some such worship is lawfull and good which is not taught 〈◊〉 Scripture that many teaching Ceremonies which Goâ— never instituted may by man be instituted and broughâ— into worship images themselves not excepted that additions to Gods word so they be not contrarie mâ—â— and ought to be made The summe of their doctrinâ— in this point is that which M r. Hooker setteth down p. 125. Mucke the Churche of God shall alway need which 〈◊〉 Scripâ—ure teacheth not Neyther doeth it help which the Rej. addeth 〈◊〉 Scripture is as perfest in giving generall rules as it should bâ— in setting downe of all particular instances For 1. this 〈◊〉 not generally true because generall rules make only thâ— proposition tending to particulars and the assumtion 〈◊〉 left undetermined they therfore doe not so fully anâ— perfectly inferre the particulars as if they were sâ—â— downe Generall rules are given in the new Testament foâ— civill policie or governement of Common wealth yeâ— no man I think will say that civill policie is so fullâ— and perfectly taught in the new Testament as it was 〈◊〉 the olde or as religious worship is now in the new The rule for cleane beasts sayth the Rej. that they be sucâ— as chewe the cudde and divide the hoof was as perfect as 〈◊〉 suche beasts had been named True but here no deâ—â—rmination of the assumtion was necessarie but suche the beasts themselves did make to every man that was â—ot blinde without any institution of man It was as â—ow it is in bread wine for the Lords Supper which â—e appointed in generall without naming of wheat 〈◊〉 mislen bread or Frenche Spannish Rhenish Italiâ—â— Greek wine but crosse and surplice I hope are â—ot so in generall appointed The generall rules which 〈◊〉 Rej. groundeth our Ceremonies upon are let all â—â—ings be done to edification with order and decencie Now these rules are suche sayth M r. Hooker p. 95. as stand light of reason and nature to be observed though the Scripâ—â—re had never mentioned them So that in them ther is no â—â—che perfection of Scripture for particulars as if the â—â—rticulars had been named 2. betwixt these generalls â—â—d suche particulars in quaestion there must come a â—umane institution suche as to make the example â—gree if it had been praescribed in the olde Test. onely â—ith cleane beasts should be used in sacrifice and left to â—â—e Priests for to determine what kinde of beasts should 〈◊〉 or holden to be clean 2. An untruth is charged upon the Replier in that 〈◊〉 sayd nothing was denied by the Def. in the 2. section Now let any man read over the section and he shall â—inde nothing denied His answers ar these wee due acâ—ept of your distinction onely the second member must be exâ—ended to generall rules permissions commoÌ„ aequitie you must â—nd unto this distinction which when you doe not you conâ—ute your selves Is here any thing denied Yea sayth the Rej. the Major is denied because it is shewed that somthing is warranted which is not praescribed The major is Scripture condemneth that which is doen eyther against or without warrant of the word of God especially in matters of Gods service Let any man of common reason and indifferencie judge whether this be contradicted by that something is warranted which is not praescribed 3. The Replier is taunted with I know not what fault for saying here that distinction to be granted which after he denieth to be the non-Conformists As if in dispute it were not usuall for one partie to observe what the adversarie doeth grant himself though hee himself doeth not owne it The Rej. might have spared all these words of this section but that he affected to say muche upon litle or no occasion that his answer might seem abundantly complete SECT 3.4.5 Concerning the faithfulnesse of Christ and Moses Heb. 3.2 1. The Repl. once for all noteth that the Def. his distributing of our confirmations from Scriptures fathers and Protestant Divines as if they were like in the intended confirmations wheras the later are onely used by occasioÌ„ of perverse praejudice in our adversaries who require suche thinges and also in constant stiling the fathers testimonies judgements and others confessions the Repl. I say noteth onely that this is some wronge except it be onely idle Rhetorick For this the Rej. flieth in his face saying he noteth himself an egregious wrangler his notes are notorious Cavills and wrangles and shews what spirit he is of I will not say this sheweâ—h what spirit D. B. is of for I doubt not but his spirit is better then here is shewed Yet this sheweth what spirit he took upon him with the person of a Rejoiner Is it so great a fault to suspect the Def. of some wrong-doeing or of using Rhetoricke without any moment in variation of phrases To doe some wronge unto an adversarie in propounding his allegations after another manner than he meant is so ordinarie that the suspicion of it and that with exception cannot be accounted so heynous a crime as those toothed termes import Praejudice is as common fault and all praejudice is some way perverse The Rej. after p. 461. accuseth all those of aversenesse by distraction stupiditie or praejudice which doe not feel that organiall musicke worke muche upon their affections in and to Gods worship though he knoweth as good meÌ„ as our adversaries denie it Yet he would not have us nor will wee from thence gather what spirit he is of Rhetoricke is no more an ill word
also hold in our time If so then why is not our argument good Calvin Bucer Beza the Divines of Helvetia France Netherland c. have in their practise banished Crosse Surplice and kneeling Ergo their doctrine is against them 5. The Rej. calleth it a spirit of singular singularity to thinke the whole Church in the dayes of purest zeale and frequent martyrdome did not duâ—ly examiâ—e theâ—r Ceremâ—nies And yet the same Rej. without any spirit of singular singularity acknowledgeth that in the two first ages after the Apostles there was either want of clearnesse or a manifest touch of error about some sixteene points of doctrine very important pag. 458. Which if he will reconcile with this affected accusation he must say that Christians in those times more attended to certain humane Ceremonies then to divers points of divine doctrine though in the maine power of Godlinesse they went beyond those which are purer both in Ceremonies and doctrine But the trueth is he spake there for excessive commendation of our English-Church-doctrine and so in comparison depressed the Primitive and heere he seeketh to defend our Ceremonies by theirs and so extolleth their judgement of Ceremonies in both places according to occasion exceeding thâ— just measure as it usually falleth out to those who dispute out of affection more then out of judgement 6. The Rej. taketh it ill that the Repl. should say that the bringing in of humane Ceremonies made any way for Antichristian supersâ—ition But seeing that the Antichristian Papists argue so strongly from those first humane Ceremonies to divers of those which they use and by us are rejected that they cannot bee fully confuted but by rejecting of both I see no reason for his indignation Gideons Ephod in the argument of the eight chapter of Iudges according to our new translation was a cause of Idolatrie And was not the old crossing at every step at every comming to and going out Ad 〈◊〉 progressum atque promotum ad omnem ad itum exiitum ad vestitum calceatum ad lavacrae ad monsat ad lumina ad cubâ—iie ad sâ—dilâ—a sert aâ— Corona at the apparreling themselves at washing at eating at lighting candles at sitting c. as a great cause of that Idolatry which hath been and is-used about the crosse D. Fulke in his Rej. to Bristow cap. 3. mainteyneth that many abuses and corruptions entred into the Church immediately after the Apostles time which the Divell planted as a preparative for Antichrist The same Doctor also ibid. sect 4 proveth many Ceremonies of the Primitive times to have been unprofitable because they are abrogated And cap. 9. hee sayth plainely that the error of conceiving and using some superstitions or superfluous Ceremonies is common to the Fathers with Papists 6. A great matter is made of that which the Replier said concerning 1500. yeares experience of humane significant Ceremonies For about this the Rej. sayth that it is wonderfull rashnesse answering the spirit of montanus to challenge the whole Church of error in this matter for 1500. yeares But 1. it is rashnesse in the Rej. to accuse one of challenging the whole Church who mentioned not in his challenge either Church or whole 2. The whole Church cannot be understood except the Waldenses and all like unto them that is the purer part bee excluded out of the whole Church 3. Doctor Morton himselfe Prot. Apol. cap. 25. sect 9. maintaineth this sentence of M r. Calfhill the Fathers declined all from the simplicity of the Gospel in Ceremonies if by simplicity be understood a vertue opposite either unto superfluitie or superstition And And are not superfluity and superstition errors 4. From the primitive times by the space of sixe hundred yeares the Church generally erred in giving the Lords Supper unto infants as D. Morton sheweth Prot. Apol. l. 2. cap. 25. sect 10. and after that for many hundred yeares it mended for the common course of errors as soure ale doth in Sommer 5. The Rej. cannot name any Church in all that time free from errors neither can he denie but the Church that erreth in doctrine may erre in Ceremonies Ergo. 6. Hee was unhappie in mentioning Montanus his spirit which breathed and broached so many humane Ceremonies that the Church hath ever since beene more wronged thereby in Ceremonies then in any other respect or by any other spirit of that time as all men know that have read those writings of Tertullian which were dictated by a piece of Montanus his spirit Montanus would have three Lents in stead of one Montanus advanced the Crosse unto more honour then ever it had before Montanus in one word was of a ceremoniall spirit SECT 30. IN this section foure or five Protestant Divines are named as allowing of some significant Ceremonies But there is not any one of them whose judgement to the contrary hath not beene manifestly declared I will not therefore so much distrust the Readers attention and understanding as to weary him with needlesse repetitions SECT 31. HEere the Defend urgeth upon us the ordinary forme of swearing upon a booke To which if the Replier hath not sayd enough I leave it to the Readers judgement after hee hath compared the Rej. opposed which speaketh 1. of Gamballing 2. of Bucklers and Quarrelling 3. of a proofe necessary to an answere 4. of swearing by a bocke 5. of Sophistication in confounding our Churches esteeme and the trueth about this forme of swearing 6. of equalitie betwixt speciall solemne worship of God and occasionall swearing in civill Assemblies I will onely adde as an explication of the Repliers answere that which D. Iackson answereth the Papists about this fashion Orig. of unbel sect 4. cap. 35. We use the booke onely as a complement of the civill act whereby we give satisfaction unto men or as a visible resemblancer partly to by standers or spectators whose eyes by this meanes may become as true witnesses as their eares that such protestations have beene made partly unto him that makes them who will be more wary and circumspect what he avoucheth and protesteth when he perceiveth his speeches must be sealed with such remarkeable circumstances as they cannot be often recalled to his owne and others memorie To the same ende men of honourable place and calling use to lay their hands upon their hearts when they take a solemne oath SECT 32. Concerning the Lords-Day Temples and ceremoniall Festivals 1. THe Def. having spoken of his much sayling in the maine and narrow Seas commeth to object the observation of the Lords Day as a fit example of a humane Ceremonie whereupon the Replier continuing his similitude sayth that he was at this time eyther sea-sicke or sleepy with his much sayling This the Rej. calleth a scurrilous jest and scoffe so liberall is he of termes when reasonable answers are not at hand But if he had thought of the ordinarie sayings Quandoque bonus dormitat Homerus animi perturbatio est quaedam ejus